Dolentium Hominum N.59

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DOLENTIUM HOMINUM N. 59 – Year XX – No. 2, 2005

JOURNAL OF THE PONTIFICAL COUNCIL FOR HEALTH PASTORAL CARE

CARDINAL JAVIER LOZANO BARRAGÁN, Editor-in-Chief CORRESPONDENTS BISHOP JOSÉ L. REDRADO, O.H., Executive Editor REV. FELICE RUFFINI, M.I., Associate Editor REV. MATEO BAUTISTA, Bolivia MONSIGNOR J. JAMES CASSIDY, U.S.A. REV. RUDE DELGADO, Spain REV. RAMON FERRERO, Mozambique REV. BENOIT GOUDOTE, Ivory Coast EDITORIAL BOARD PROFESSOR SALVINO LEONE, Italy REV. JORGE PALENCIA, Mexico REV. CIRO BENEDETTINI REV. GEORGE PEREIRA, India DR. LILIANA BOLIS MRS. AN VERLINDE, Belgium SR. AURELIA CUADRON PROFESSOR ROBERT WALLEY, Canada REV. GIOVANNI D’ERCOLE, F.D.P. DR. MAYA EL-HACHEM REV. GIANFRANCO GRIECO REV. BONIFACIO HONINGS MONSIGNOR JESÚS IRIGOYEN EDITORIAL STAFF REV. JOSEPH JOBLIN REV. VITO MAGNO, R.C.I. DR. COLETTE CHALON DR. DINA NEROZZI-FRAJESE MRS. STEFANIA CASABIANCA DR. FRANCO PLACIDI DR. ANTONELLA FARINA REV. LUCIANO SANDRIN DR. MATTHEW FFORDE MONSIGNOR ITALO TADDEI DR. GUILLERMO QWISTGAARD

Editorial and Business Offices: PONTIFICAL COUNCIL FOR HEALTH PASTORAL CARE VATICAN CITY; Tel. 06-6988-3138, 06-6988-4720, 06-6988-4799, Fax: 06-6988-3139 www.healthpastoral.org - e-mail: [email protected]

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Printed by Editrice VELAR, Gorle (BG)

Cover: Glass window Rev. Costantino Ruggeri

Poste Italiane s.p.a. Spedizione in Abbonamento Postale - D.L. 353/2003 (conv. In L. 27/02/2004 nº 46) art. 1, comma 2, DCB Roma DH n.59 ing 1-64 ok 4-10-2005 11:16 Pagina 2

Contents

4 Funeral Mass of the Roman Pontiff 28 The Pope Places Great Trust John Paul II in the Value of your Prayers Homily of His Eminence and your Suffering. Offer them Card. Joseph Ratzinger for the Church and for the World John Paul II 7 In Union with Pope John Paul II H.E. Mons. José L. Redrado, O.H. 29 The Sound of Weapons, the Source of the Woes and the Suffering 10 Mass, Imposition of the Pallium of the People, should Cease and Conferral of the Fisherman’s Ring H.Em. Card. Javier Lozano Barragán for the Beginning of the Petrine Ministry Homily of His Holiness Benedict XVI VIATICUM: FULLNESS OF HEALTH SYMPOSIUM ON VIATICUM ORGANISED BY THE PONTIFICAL COUNCIL 2 VI PLENARY ASSEMBLY OF THE PONTIFICAL FOR HEALTH PASTORAL CARE COUNCIL FOR HEALTH PASTORAL CARE 21 MAY 2005 16 Address of Homage to the Holy Father 34 Viaticum: the Apex of Life John Paul II H.Em. Card. Javier Lozano Barragán H.Em. Card. Javier Lozano Barragán 37 Viaticum, the Cultural Aspect 17 Sanctifying the Moment of Illness Rev. Eugenio Sapori, M.I. John Paul II 48 Viaticum: Theological Reflection 19 Homily of Cardinal Rev. Juvénal Ilunga Muya Javier Lozano Barragán during the Holy Mass Celebrated 55 Pastoral Guidelines to Rediscover on the First day of the and Reassess Viaticum VI Plenary Assembly Rev. Vitor F.X. Feytor Pinto

20 Homily on the Second Day 58 Viaticum: Fullness of Health. H.Em. Card. Carlos Amigo Vallejo The Pastoral Aspects Rev. Marco Belladelli

XIII WORLD DAY OF THE SICK 59 Viaticum: The Pastoral Aspects YAOUNDÉ, CAMEROON - 11 FEBRUARY 2005 Rev. Telesfor Kowalski 22 Letter of the Holy Father 60 XX International Conference to Cardinal Lozano Barragán on the Human Genome John Paul II Presentation H.Em. Card. Javier Lozano Barragán 23 Letter of the Holy Father to the Special Envoy to the Celebrations of the XIII World Day of the Sick John Paul II

24 Account of the XIII World Day of the Sick Rev. Dariusz Giers

The illustrations in this edition are taken from the book: “St. Mary’s Church in Cracow” di Jan Samek Interpress Publishers, 1990.

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† Saturday, 2 April, at 9:37 p.m. the Lord called to Himself THE HOLY FATHER JOHN PAUL II DH n.59 ing 1-64 ok 4-10-2005 11:16 Pagina 4

Funeral Mass of the Roman Pontiff John Paul II Homily of His Eminence Card. Joseph Ratzinger

ST PETER’S SQUARE, FRIDAY, 8 APRIL 2005

“Follow me. “ The Risen Lord says these ken to us about his priesthood, to which he words to Peter. They are his last words to this was ordained on 1 November 1946. In these disciple, chosen to shepherd his flock. “Fol- texts he interprets his priesthood with partic- low me” – this lapidary saying of Christ can ular reference to three sayings of the Lord. be taken as the key to understanding the mes- First: “You did not choose me, but I chose sage which comes to us from the life of our you. And I appointed you to go and bear late beloved Pope John Paul II. Today we fruit, fruit that will last” (Jn 15:16). The sec- 4 bury his remains in the earth as a seed of im- ond saying is: “The good shepherd lays down mortality – our hearts are full of sadness, yet his life for the sheep” (Jn 10:11). And then: at the same time of joyful hope and profound “As the Father has loved me, so I have loved gratitude. you; abide in my love” (Jn 15:9). In these These are the sentiments that inspire us, three sayings we see the heart and soul of our Brothers and Sisters in Christ, present here in Holy Father. He really went everywhere, un- Saint Peter’s Square, in neighbouring streets tiringly, in order to bear fruit, fruit that lasts. and in various other locations within the city “Rise, Let us be on our Way!” is the title of of Rome, where an immense crowd, silently his next-to-last book. “Rise, let us be on our praying, has gathered over the last few days. way!” – with these words he roused us from I greet all of you from my heart. In the name a lethargic faith, from the sleep of the disci- of the College of Cardinals, I also wish to ex- ples of both yesterday and today. “Rise, let us press my respects to Heads of State, Heads of be on our way!” he continues to say to us Government and the delegations from vari- even today. The Holy Father was a priest to ous countries. I greet the Authorities and offi- the last, for he offered his life to God for his cial representatives of other Churches and flock and for the entire human family, in a Christian Communities, and likewise those daily self-oblation for the service of the of different religions. Next I greet the Arch- Church, especially amid the sufferings of his bishops, Bishops, priests, religious men and final months. And in this way he became one women and the faithful who have come here with Christ, the Good Shepherd who loves from every Continent; especially the young, his sheep. Finally, “abide in my love:” the whom John Paul II liked to call the future Pope who tried to meet everyone, who had and the hope of the Church. My greeting is an ability to forgive and to open his heart to extended, moreover, to all those throughout all, tells us once again today, with these the world who are united with us through ra- words of the Lord, that by abiding in the love dio and television in this solemn celebration of Christ we learn, at the school of Christ, the of our beloved Holy Father’s funeral. art of true love. Follow me – as a young student Karol Wo- Follow me! In July 1958 the young priest jtyła was thrilled by literature, the theatre, Karol Wojtyła began a new stage in his jour- and poetry. Working in a chemical plant, sur- ney with the Lord and in the footsteps of the rounded and threatened by the Nazi terror, he Lord. Karol had gone to the Masuri lakes for heard the voice of the Lord: Follow me! In his usual vacation, along with a group of this extraordinary setting he began to read young people who loved canoeing. But he books of philosophy and theology, and then brought with him a letter inviting him to call entered the clandestine seminary established on the Primate of Poland, Cardinal by Cardinal Sapieha. After the war he was Wyszyński. He could guess the purpose of able to complete his studies in the faculty of the meeting: he was to be appointed as the theology of the Jagiellonian University of auxiliary Bishop of Kraków. Leaving the Kraków. How often, in his letters to priests academic world, leaving this challenging en- and in his autobiographical books has he spo- gagement with young people, leaving the

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great intellectual endeavour of striving to un- Feed my sheep!” To the Lord’s question, derstand and interpret the mystery of that “Karol, do you love me?,” the Archbishop of creature which is man and of communicating Krakow answered from the depths of his to today’s world the Christian interpretation heart: “Lord you know everything; you know of our being – all this must have seemed to that I love you.” The love of Christ was the him like losing his very self, losing what had dominant force in the life of our beloved become the very human identity of this Holy Father. Anyone who ever saw him pray, young priest. Follow me – Karol Wojtyła ac- who ever heard him preach, knows that. cepted the appointment, for he heard in the Thanks to his being profoundly rooted in Church’s call the voice of Christ. And then he Christ, he was able to bear a burden which realized how true are the Lord’s words: transcends merely human abilities: that of “Those who try to make their life secure will being the shepherd of Christ’s flock, his uni- lose it, but those who lose their life will keep versal Church. This is not the time to speak it” (Lk 17:33). Our Pope – and we all know of the specific content of this rich pontificate. this – never wanted to make his own life se- I would like only to read two passages of to- cure, to keep it for himself; he wanted to give day’s liturgy which reflect central elements of himself unreservedly, to the very last mo- of his message. In the first reading, Saint Pe- ment, for Christ and thus also for us. And ter says – and with Saint Peter, the Pope him- thus he came to experience how everything self – “I truly understand that God shows no which he had given over into the Lord’s partiality, but in every nation anyone who hands came back to him in a new way. His fears him and does what is right is acceptable 5 love of words, of poetry, of literature, be- to him. You know the message he sent to the came an essential part of his pastoral mission people of Israel, preaching peace by Jesus and gave new vitality, new urgency, new at- Christ – he is Lord of all” (Acts 10:34-36). tractiveness to the preaching of the Gospel, And in the second reading, Saint Paul – and even when it is a sign of contradiction. with Saint Paul, our late Pope – exhorts us, Follow me! In October 1978 Cardinal Wo- crying out: “My brothers and sisters, whom I jtyła once again heard the voice of the Lord. love and long for, my joy and my crown, Once more there took place that dialogue stand firm in the Lord in this way, my with Peter reported in the Gospel of this beloved” (Phil 4:1). Mass: “Simon, son of John, do you love me? Follow me! Together with the command to feed his flock, Christ proclaimed to Peter that he would die a martyr’s death. With those words, which conclude and sum up the dialogue on love and on the mandate of the universal shepherd, the Lord recalls another dialogue, which took place during the Last Sup- per. There Jesus had said: “Where I am going, you cannot come.” Peter said to him, “Lord, where are you going?” Jesus replied: “Where I am going, you cannot follow me now; but you will follow me afterward.” (Jn 13:33,36). Jesus from the Supper went towards the Cross, went towards his resurrection – he entered into the paschal mystery; and Peter could not yet follow him. Now – after the resurrection – comes the time, comes this “afterward.” By shepherding the flock of Christ, Peter enters into the paschal mystery, he goes towards the cross and the resurrection. The Lord says this in these words: “... when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go” (Jn 21:18). In the first years of his pontificate, still young and full of energy, the Holy Father went to the very ends of the earth, guided by Christ. But afterwards, he in-

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creasingly entered into the communion of Divine Mercy: the Holy Father found the Christ’s sufferings; increasingly he under- purest reflection of God’s mercy in the Moth- stood the truth of the words: “Someone else er of God. He, who at an early age had lost will fasten a belt around you.” And in this his own mother, loved his divine mother all very communion with the suffering Lord, the more. He heard the words of the crucified tirelessly and with renewed intensity, he pro- Lord as addressed personally to him: “Be- claimed the Gospel, the mystery of that love hold your Mother.” And so he did as the which goes to the end (cf. Jn 13:1). beloved disciple did: he took her into his own He interpreted for us the paschal mystery home” (eis ta idia: Jn 19:27) – Totus tuus. as a mystery of divine mercy. In his last And from the mother he learned to conform book, he wrote: The limit imposed upon evil himself to Christ. “is ultimately Divine Mercy” (Memory and None of us can ever forget how in that last Identity, pp. 60-61). And reflecting on the as- Easter Sunday of his life, the Holy Father, sassination attempt, he said: “In sacrificing marked by suffering, came once more to the himself for us all, Christ gave a new meaning window of the Apostolic Palace and one last to suffering, opening up a new dimension, a time gave his blessing urbi et orbi. We can be new order: the order of love ... It is this suf- sure that our beloved Pope is standing today fering which burns and consumes evil with at the window of the Father’s house, that he the flame of love and draws forth even from sees us and blesses us. Yes, bless us, Holy sin a great flowering of good” (pp. 189-190). Father. We entrust your dear soul to the 6 Impelled by this vision, the Pope suffered Mother of God, your Mother, who guided and loved in communion with Christ, and you each day and who will guide you now to that is why the message of his suffering and the eternal glory of her Son, our Lord Jesus his silence proved so eloquent and so fruitful. Christ. Amen.

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In Union with Pope John Paul II

1. As a Privilege than logical path in his life. A abled us to live through in a Pope who not only came from profound way. On one of these I experienced the last mo- far away but who came from occasions, at the Polyclinic ments of the life of the Pope in the suffering bound up with Gemelli, the Pope provided a privileged way. The month his life as a part of that life: in the world with the following of March 2005, indeed, for me the family in which he had testimony: ‘During these days too was a delicate moment be- grown up as an orphan, in the of illness I have had an oppor- cause of the malaria that I had society of his time in which he tunity to understand better the contracted and which had had to undergo very hard work value of the service that the caused me for the first eight interchanging that work with Lord has called me to render days of the month to be admit- his preparations to become a to the Church as a priest, as ted to the resuscitation unit of priest. Once he had become a the successor to Peter: this ser- the hospital on the Tiber Is- priest he was attracted in his vice also takes place through land in Rome. This was then ministry by three loves, loves the gift of suffering’. And he followed by a period in the that he cultivated to the end: also exhorted the sick ‘to be medical ward and, as a final the family, young people, and generous witnesses to this stage, by a period of rest, prin- the sick. privileged love through the cipally to take care of my gift of your suffering, which is 7 health under a regime of ‘sur- of great importance for the veillance’ and control when I 3. A Sick Person salvation of mankind’. was unable to go back to work amongst the Sick These expressions of until I received new orders courage and hope John Paul II from my doctors. The whole The visit that the Pope made always applied to his practical of this period coincided with to the then Archbishop (now the repeated admissions of the Cardinal) Deskur at the Poly- Pope to the Polyclinic Gemelli clinic Gemelli the day after his and with his last moments in election as Pope was signifi- the Vatican that I, in a ‘privi- cant. On that occasion he re- leged’ way because I was rest- called what he had said to the ing after my illness and had Cardinals that morning and he still not returned to work – and said that he wanted ‘to rest his so had time on my hands – papal ministry above all on all was able to follow through the those who suffer and who mass media, especially during unite prayer to their suffering, the last days of the Pope’s life. passion and pains…very dear brothers and sisters, I would like to entrust myself to your 2. A Pope of Witness prayers’. And in taking his leave the Pope added: ‘Christ I saw in this Pope a witness; is amongst you, in the hearts I saw the strength of God that of the sick, in the hearts of the was at work in weakness; I ‘Samaritans’ who are at the saw the hand of God sustain a service of the sick’. body marked by illness, a For this Pope hospitals were body that was tired and in the best teaching chairs: to see pain. The last moments of this him in hospitals, a ‘sick per- Pope were moments of great son amongst the sick’, for us life but this was particularly emotion and great solidarity: was a lesson so great that no the case after the attempt on in everyone, both believers written text or journey could his life of 13 May 1981 and on and non-believers, they gener- have imparted it. To see him at all the other times we saw him ated a river of prayers and tes- the final stage of his life was ill at the Polyclinic Gemelli timonies about what he had the richest and most sublime until the end. For everyone he done and had been for the catechesis of this Pope. His was a teaching chair, an exam- Church, for society, and for serenity, with trust in Provi- ple of wholeness and faith in people. A Pope who had suf- dence, seeing him so prepared suffering, an exceptional wit- fered, who had not concealed for death which he looked at ness. His witness is worth his illness but who had borne without fear, without hiding it, more than a thousand books, it like an athlete until the end. and then reaching the final and for this reason he is ad- He gave a great lesson on life embrace with peace and trust mired and listened to, because to all of us. Nothing was im- – all of this is a lesson that we before being a teacher he was provised; his was a coherent learnt from this Pontiff, a les- a witness, and for this reason ending that followed a more son that the mass media en- he attracted and evangelised.

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4. A Legacy for the Church Health Pastoral Care, a body the next day, at the audience that he himself had set up. For granted by the Pope, when my People will speak about this this reason I feel privileged to family relatives accompanied Pope because of the many have had many contacts with me, were days of great emo- things that he achieved during him because of my work. I go tion for all of us and in particu- the course of his long pontifi- to my personal archive and I lar they were a unique experi- cate but above all he will be see in my photograph album ence for my parents. remembered as the Pope who dedicated to the Pope the pho- spoke to us about pain and tograph of my first contact suffering. This was because he with him in 1979 at the time of 6. The Pope has Left us, experienced them personally the General Chapter of my he is Dead like no one else. Hospital Order, and the last Together with this great per- photograph taken in the month It was 2 April 2005, the son of witness, there is also of January 2005 on the occa- eighth day of Easter, the first the legacy that this Pontiff left sion of the Plenary Assembly Saturday of the month. The to the Church: the Apostolic of the Pontifical Council. Be- son, the Totus tuus, was led to Letter Salvifici doloris (of 11 tween those two dates I met heaven by Mary, the Mother February) on the Christian the Pontiff about eighty times who had accompanied him meaning of suffering; the Mo- for various reasons – on fifteen during his earthly life at every tu proprio Dolentium Homi- occasions for lunch and dinner moment of his life. On the first num (11 February 1985) by – as his guest, of course to- page of the special edition of which he established a Com- gether with the President and the Osservatore Romano (3 mission that would later be- the Under-Secretary of the April 2005) the death of the 8 come the Pontifical Council Pontifical Council. This was a Pope was announced with the for Health Pastoral Care; and privilege that fills me with en- following statement: ‘Today, lastly the creation of the World thusiasm, admiration and de- Saturday 2 April, at 21.37, the Day of the Sick (13 May votion. These are moments Lord called to himself the Holy 1992), which greatly increased when one perceives, amongst Father John Paul II’. And on the attention paid by the uni- the conversations and the sen- the same page, at the foot of versal Church to the sick. With tences, the meaning of the peo- the photograph of the Pope, it these ‘instruments’, with these ple one is taking to. In the case continued: ‘You have left us, ‘mediations’, the Pope wanted of the Pope, his serenity, his Holy Father. You wore your- to strengthen the care and con- capacity to listen, his commit- self out for us. In this hour – cern of the Church for those ment, his enthusiasm, his con- for you glorious and for us who suffer and to encourage cern for the sick and for health painful – we feel abandoned. the army of ‘Good Samari- care workers, his faith and his But you take us by the hand tans’ that serve them. exhortation to always be pre- and guide is with that hand of sent in temporal realities. The yours that in these months be- meeting with the Pope on 6 came in you also words. Thank 5. In Union with January 1999 was an unforget- you Holy Father!’. John Paul II table day, an exceptional encounter. This was the day of H.E. JOSÉ L. REDRADO O.H. Titular Bishop of Ofena, Nineteen years ago John my consecration as a bishop, a Secretary of the Pontifical Council Paul II appointed me Secretary consecration that was received for Health Pastoral Care, to the Pontifical Council for from his hands. That day, and The Holy See.

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19 APRIL 2005

Annuntio vobis gaudium magnum; habemus Papam:

Eminentissimum ac Reverendissimum Dominum, Dominum Josephum Sanctae Romanae Ecclesiae Cardinalem Ratzinger qui sibi nomen imposuit Benedictum XVI

...A simple and humble labourer in the vineyard of the Lord... (Benedict XVI)

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Mass, Imposition of the Pallium and Conferral of the Fisherman’s Ring for the Beginning of the Petrine Ministry of the Bishop of Rome Homily of His Holiness Benedict XVI

ST. PETER’S SQUARE, SUNDAY, 24 APRIL 2005

Your Eminences, now, at this moment, weak servant of God 10 My dear Brother Bishops and Priests, that I am, I must assume this enormous task, Distinguished Authorities and Members of which truly exceeds all human capacity. the Diplomatic Corps, How can I do this? How will I be able to do Dear Brothers and Sisters, it? All of you, my dear friends, have just in- voked the entire host of Saints, represented During these days of great intensity, we by some of the great names in the history of have chanted the litany of the saints on three God’s dealings with mankind. In this way, I different occasions: at the funeral of our too can say with renewed conviction: I am Holy Father John Paul II; as the Cardinals not alone. I do not have to carry alone what entered the Conclave; and again today, when in truth I could never carry alone. All the we sang it with the response: Tu illum adiu- Saints of God are there to protect me, to sus- va – sustain the new Successor of Saint Pe- tain me and to carry me. And your prayers, ter. On each occasion, in a particular way, I my dear friends, your indulgence, your love, found great consolation in listening to this your faith and your hope accompany me. In- prayerful chant. How alone we all felt after deed, the communion of Saints consists not the passing of John Paul II – the Pope who only of the great men and women who went for over twenty-six years had been our shep- before us and whose names we know. All of herd and guide on our journey through life! us belong to the communion of Saints, we He crossed the threshold of the next life, en- who have been baptized in the name of the tering into the mystery of God. But he did Father, and of the Son and of the Holy Spir- not take this step alone. Those who believe it, we who draw life from the gift of Christ’s are never alone – neither in life nor in death. Body and Blood, through which he trans- At that moment, we could call upon the forms us and makes us like himself. Yes, the Saints from every age – his friends, his Church is alive – this is the wonderful expe- brothers and sisters in the faith – knowing rience of these days. During those sad days that they would form a living procession to of the Pope’s illness and death, it became accompany him into the next world, into the wonderfully evident to us that the Church is glory of God. We knew that his arrival was alive. And the Church is young. She holds awaited. Now we know that he is among his within herself the future of the world and own and is truly at home. We were also con- therefore shows each of us the way towards soled as we made our solemn entrance into the future. The Church is alive and we are Conclave, to elect the one whom the Lord seeing it: we are experiencing the joy that had chosen. How would we be able to dis- the Risen Lord promised his followers. The cern his name? How could 115 Bishops, Church is alive – she is alive because Christ from every culture and every country, dis- is alive, because he is truly risen. In the suf- cover the one on whom the Lord wished to fering that we saw on the Holy Father’s face confer the mission of binding and loosing? in those days of Easter, we contemplated the Once again, we knew that we were not mystery of Christ’s Passion and we touched alone, we knew that we were surrounded, his wounds. But throughout these days we led and guided by the friends of God. And have also been able, in a profound sense, to

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touch the Risen One. We have been able to ernance. I was able to give an indication of experience the joy that he promised, after a what I see as my task in my Message of brief period of darkness, as the fruit of his Wednesday 20 April, and there will be other resurrection. opportunities to do so. My real programme The Church is alive – with these words, I of governance is not to do my own will, not greet with great joy and gratitude all of you to pursue my own ideas, but to listen, to- gathered here, my venerable brother Cardi- gether with the whole Church, to the word nals and Bishops, my dear priests, deacons, and the will of the Lord, to be guided by Church workers, catechists. I greet you, men Him, so that He himself will lead the Church and women religious, witnesses of the trans- at this hour of our history. Instead of putting figuring presence of God. I greet you, mem- forward a programme, I should simply like bers of the lay faithful, immersed in the to comment on the two liturgical symbols great task of building up the Kingdom of which represent the inauguration of the God which spreads throughout the world, in Petrine Ministry; both these symbols, more- every area of life. With great affection I also over, reflect clearly what we heard pro- greet all those who have been reborn in the claimed in today’s readings. sacrament of Baptism but are not yet in full The first symbol is the Pallium, woven in communion with us; and you, my brothers pure wool, which will be placed on my and sisters of the Jewish people, to whom shoulders. This ancient sign, which the we are joined by a great shared spiritual her- Bishops of Rome have worn since the fourth itage, one rooted in God’s irrevocable century, may be considered an image of the 11 promises. Finally, like a wave gathering yoke of Christ, which the Bishop of this force, my thoughts go out to all men and City, the Servant of the Servants of God, women of today, to believers and non-be- takes upon his shoulders. God’s yoke is lievers alike. God’s will, which we accept. And this will Dear friends! At this moment there is no does not weigh down on us, oppressing us need for me to present a programme of gov- and taking away our freedom. To know what God wants, to know where the path of life is found – this was Israel’s joy, this was her great privilege. It is also our joy: God’s will does not alienate us, it purifies us – even if this can be painful – and so it leads us to ourselves. In this way, we serve not only him, but the salvation of the whole world, of all history. The symbolism of the Pallium is even more concrete: the lamb’s wool is meant to represent the lost, sick or weak sheep which the shepherd places on his shoulders and carries to the waters of life. For the Fathers of the Church, the parable of the lost sheep, which the shepherd seeks in the desert, was an image of the mystery of Christ and the Church. The human race – every one of us – is the sheep lost in the desert which no longer knows the way. The Son of God will not let this happen; he cannot abandon humanity in so wretched a condition. He leaps to his feet and abandons the glory of heaven, in order to go in search of the sheep and pursue it, all the way to the Cross. He takes it upon his shoulders and carries our humanity; he carries us all – he is the good shepherd who lays down his life for the sheep. What the Pallium indicates first and foremost is that we are all carried by Christ. But at the same time it invites us to carry one another. Hence the Pallium becomes a symbol of the shepherd’s mission, of which the Second Reading and the Gospel speak. The pastor must be inspired

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by Christ’s holy zeal: for him it is not a mat- on the side of the lambs, with those who are ter of indifference that so many people are downtrodden and killed. This is how he re- living in the desert. And there are so many veals himself to be the true shepherd: “I am kinds of desert. There is the desert of pover- the Good Shepherd . . . I lay down my life ty, the desert of hunger and thirst, the desert for the sheep”, Jesus says of himself (Jn of abandonment, of loneliness, of destroyed 10:14f). It is not power, but love that re- love. There is the desert of God’s darkness, deems us! This is God’s sign: he himself is the emptiness of souls no longer aware of love. How often we wish that God would their dignity or the goal of human life. The make show himself stronger, that he would external deserts in the world are growing, strike decisively, defeating evil and creating because the internal deserts have become so a better world. All ideologies of power justi- vast. Therefore the earth’s treasures no fy themselves in exactly this way, they justi- longer serve to build God’s garden for all to fy the destruction of whatever would stand live in, but they have been made to serve the in the way of progress and the liberation of powers of exploitation and destruction. The humanity. We suffer on account of God’s pa- Church as a whole and all her Pastors, like tience. And yet, we need his patience. God, Christ, must set out to lead people out of the who became a lamb, tells us that the world is desert, towards the place of life, towards saved by the Crucified One, not by those friendship with the Son of God, towards the who crucified him. The world is redeemed One who gives us life, and life in abun- by the patience of God. It is destroyed by the 12 dance. The symbol of the lamb also has a impatience of man. deeper meaning. In the Ancient Near East, it One of the basic characteristics of a shep- was customary for kings to style themselves herd must be to love the people entrusted to shepherds of their people. This was an im- him, even as he loves Christ whom he age of their power, a cynical image: to them serves. “Feed my sheep”, says Christ to Pe- their subjects were like sheep, which the ter, and now, at this moment, he says it to me shepherd could dispose of as he wished. as well. Feeding means loving, and loving When the shepherd of all humanity, the liv- also means being ready to suffer. Loving ing God, himself became a lamb, he stood means giving the sheep what is truly good, the nourishment of God’s truth, of God’s word, the nourishment of his presence, which he gives us in the Blessed Sacrament. My dear friends – at this moment I can only say: pray for me, that I may learn to love the Lord more and more. Pray for me, that I may learn to love his flock more and more – in other words, you, the holy Church, each one of you and all of you together. Pray for me, that I may not flee for fear of the wolves. Let us pray for one another, that the Lord will carry us and that we will learn to carry one another. The second symbol used in today’s liturgy to express the inauguration of the Petrine Ministry is the presentation of the fisherman’s ring. Peter’s call to be a shepherd, which we heard in the Gospel, comes after the account of a miraculous catch of fish: after a night in which the disciples had let down their nets without success, they see the Risen Lord on the shore. He tells them to let down their nets once more, and the nets become so full that they can hardly pull them in; 153 large fish: “and although there were so many, the net was not torn” (Jn 21:11). This account, coming at the end of Jesus’s earthly journey with his disciples, corresponds to an account found at the beginning: there too, the disciples had caught nothing the entire night; there too, Jesus had invited

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Simon once more to put out into the deep. joice because of your promise, which does And Simon, who was not yet called Peter, not disappoint, and let us do all we can to gave the wonderful reply: “Master, at your pursue the path towards the unity you have word I will let down the nets.” And then promised. Let us remember it in our prayer came the conferral of his mission: “Do not to the Lord, as we plead with him: yes, Lord, be afraid. Henceforth you will be catching remember your promise. Grant that we may men” (Lk 5:1-11). Today too the Church and be one flock and one shepherd! Do not al- the successors of the Apostles are told to put low your net to be torn, help us to be ser- out into the deep sea of history and to let vants of unity! down the nets, so as to win men and women At this point, my mind goes back to 22 over to the Gospel – to God, to Christ, to October 1978, when Pope John Paul II be- true life. The Fathers made a very signifi- gan his ministry here in Saint Peter’s cant commentary on this singular task. This Square. His words on that occasion con- is what they say: for a fish, created for water, stantly echo in my ears: “Do not be afraid! it is fatal to be taken out of the sea, to be re- Open wide the doors for Christ!” The Pope moved from its vital element to serve as hu- was addressing the mighty, the powerful of man food. But in the mission of a fisher of this world, who feared that Christ might take men, the reverse is true. We are living in away something of their power if they were alienation, in the salt waters of suffering and to let him in, if they were to allow the faith death; in a sea of darkness without light. The to be free. Yes, he would certainly have tak- net of the Gospel pulls us out of the waters en something away from them: the domin- 13 of death and brings us into the splendour of ion of corruption, the manipulation of law God’s light, into true life. It is really true: as and the freedom to do as they pleased. But we follow Christ in this mission to be fishers he would not have taken away anything that of men, we must bring men and women out pertains to human freedom or dignity, or to of the sea that is salted with so many forms the building of a just society. The Pope was of alienation and onto the land of life, into also speaking to everyone, especially the the light of God. It is really so: the purpose young. Are we not perhaps all afraid in some of our lives is to reveal God to men. And on- way? If we let Christ enter fully into our ly where God is seen does life truly begin. Only when we meet the living God in Christ do we know what life is. We are not some casual and meaningless product of evolu- tion. Each of us is the result of a thought of God. Each of us is willed, each of us is loved, each of us is necessary. There is nothing more beautiful than to be surprised by the Gospel, by the encounter with Christ. There is nothing more beautiful than to know Him and to speak to others of our friendship with Him. The task of the shepherd, the task of the fisher of men, can often seem wearisome. But it is beautiful and wonderful, because it is truly a service to joy, to God’s joy which longs to break into the world. Here I want to add something: both the image of the shepherd and that of the fisherman issue an explicit call to unity. “I have other sheep that are not of this fold; I must lead them too, and they will heed my voice. So there shall be one flock, one shepherd” (Jn 10:16); these are the words of Jesus at the end of his discourse on the Good Shep- herd. And the account of the 153 large fish ends with the joyful statement: “although there were so many, the net was not torn” (Jn 21:11). Alas, beloved Lord, with sorrow we must now acknowledge that it has been torn! But no – we must not be sad! Let us re-

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lives, if we open ourselves totally to him, are Only in this friendship is the great potential we not afraid that He might take something of human existence truly revealed. Only in away from us? Are we not perhaps afraid to this friendship do we experience beauty and give up something significant, something liberation. And so, today, with great strength unique, something that makes life so beauti- and great conviction, on the basis of long ful? Do we not then risk ending up dimin- personal experience of life, I say to you, ished and deprived of our freedom? And dear young people: Do not be afraid of once again the Pope said: No! If we let Christ! He takes nothing away, and he gives Christ into our lives, we lose nothing, noth- you everything. When we give ourselves to ing, absolutely nothing of what makes life him, we receive a hundredfold in return. free, beautiful and great. No! Only in this Yes, open, open wide the doors to Christ – friendship are the doors of life opened wide. and you will find true life. Amen.

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VI Plenary Assembly of the Pontifical Council for Health Pastoral Care

20-21 January 2005 Domus Sanctae Marthae Vatican City DH n.59 ing 1-64 ok 4-10-2005 11:16 Pagina 16

Address of Homage to the Holy Father John Paul II

Most Blessed Father, tude towards Your Person for having entrusted to us such a very sensitive task – that of im- It is a great honour for me to extend to you plementing the mandate of Christ, ‘Curate In- the most cordial greetings of the Pontifical firmos’, in your name and in harmony with Council for Health Pastoral Care, of the Supe- your role within the Church. We must provide riors, the Members, some Consultors and the a response to the deepest questions of human Officials of the Pontifical Council who have existence represented by suffering, pain and met over the last two days to assess the work death; promote an effective sacramental re- that has been done over the last two years, ac- sponse – the only reality that is truly satisfac- cording to the plan approved by Your Holiness tory in making us present to Christ who died in 2002. We have examined the fifty-three pro- and rose again; and intensify the deepest com- grammes underway and the individual actions munion and solidarity with Christ, who de- that we proposed to ourselves for implementa- feated death, and with all men who follow the 16 tion so as to achieve the various goals estab- path of the risen Christ. lished for each programme. Our task has been Your Holiness, we have come here today to that of assessing both these programmes and deliver our work into your hands, to subject it the actions engaged in to see if by chance there to your guidance and to ask you for direction are other programmes that should be added or and light so as to carry out the mission that has actions that should be intensified or terminat- been entrusted to us. We humbly ask for your ed. The planning was carried out in 2002 look- blessing and will now listen to your words. ing forward to 2007. We are in the middle of Vatican City, 21 January 2005 our journey and we are specifying the pathway that should be followed. His Eminence Card. We are aware of the close collaboration JAVIER LOZANO BARRAGÁN President of the Pontifical Council with Your Holiness through this Pontifical for Health Pastoral Care, Council and we are full of affection and grati- The Holy See.

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Sanctifying the Moment of Illness

SPEECH OF JOHN PAUL II TO THOSE TAKING PART IN THE VI PLENARY ASSEMBLY OF THE PONTIFICAL COUNCIL FOR HEALTH PASTORAL CARE FRIDAY, 21 JANUARY 2005

Your Eminence, to face the most delicate and unavoidable is- Venerable Brothers in the Episcopate sues that well up in the human heart in the and in the Priesthood, face of suffering, illness and death. It is from Dear Brothers and Sisters, faith in Christ who died and rose that these issues can draw the comfort of the hope that 1. I offer you my cordial greeting, with a does not disappoint. special thought of gratitude for Cardinal Today’s world, which often does not pos- Javier Lozano Barragán, who has expressed sess the light of this hope, suggests solutions your common sentiments. of death. Hence, there is the urgent need to Your Plenary Assembly is taking place on promote a new evangelization and a strong the 20th anniversary of the foundation of the witness of active faith in these vast secular- 17 Pontifical Council for Pastoral Assistance to ized areas. Health Care Workers, established in 1985 with the “Motu Proprio” Dolentium 3. The Pontifical Council, therefore, does Hominum. Consequently, this is a particular- well to focus its reflections and programmes ly favourable opportunity to thank the Lord on the sanctification of illness and the special for the good achieved by the Pontifical role of the sick in the Church and in the fam- Council at the service of the dissemination of ily, by virtue of the living presence of Christ the Gospel of Christian hope in the vast in every suffering person. From this view- world of the suffering and of those who are point, the year dedicated to the Eucharist is called to care for them. an appropriate opportunity for a more intense pastoral commitment in the administration 2. May this moment also become for you of both Viaticum and the Anointing of the an effective incentive to renew your commit- Sick. By fully configuring patients to Christ ment to putting into practice your programmes “to spread, explain and defend the Church’s teachings on the subject of health care, and to encourage their penetration into health-care practices”, as the “Motu Proprio” Dolentium Hominum says (n. 6). Indeed, it is your Dicastery’s task to guide, sustain and encourage all that is promoted in this field by the Bishops’ Conferences and by Catholic Organizations and Institutions for professionals in medicine and in health-care promotion. In this regard, it is comforting to think of all the pastoral work that the Dicastery is able to carry out with harmonious and specific animation, linked to the Bishops’ Confer- ences and Catholic Organizations, “to promote and spread an ever-better ethical-religious formation of Christian health-care workers in the world, keeping in mind the different situations and specific problems which they must face in carrying out their profession... to safeguard essential values and rights connected with the dignity and the supreme destiny of the human person” (Do- lentium Hominum, n. 5). In her pastoral action, the Church is called

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who died and rose, these sacraments enable with AIDS receive no help. The Good Samar- sick persons themselves as well as the com- itan Foundation was created especially for munity of believers to experience the com- them; its aim is to contribute to helping the fort that comes from supernatural hope. peoples most exposed with the necessary Properly enlightened by the words of the therapeutic support. priest and of those who assist him, the sick The work of evangelization, the formation person can joyfully discover the particular of consciences and the charitable witness that mission entrusted to the sick in the Mystical your Dicastery promotes in the world are a Body of the Church: united with the suffer- precious contribution, not only to comforting ing Christ, each one can cooperate in the sal- the suffering but also to guiding civil soci- vation of humanity, making the most of his or eties towards the demanding goals of the civ- her prayers with the offering up of one’s suf- ilization of love. fering (cf. Col 1: 24). 5. I therefore thank you, dear brothers and 4. This must not, however, dispense sisters, for all the work done in these years, Church leaders from paying stimulating and and I urge you to continue it with renewed active attention to the structures where sick enthusiasm. You know that I am constantly people sometimes suffer forms of marginal- close to you and accompany you in your Di- ization and a lack of social support. Church castery’s tasks with my prayers and my full leaders must also extend this attention to the confidence in the dedication you devote to 18 areas of the world where the neediest of the your important activities. I encourage you in sick, despite the progress of medicine, lack them, and to comfort you in your work I im- medical drugs and appropriate treatment. part a special Apostolic Blessing to you, with The Church must also devote special care which I also intend to embrace all those to to those areas of the world where those sick whom you reach out through your work.

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Homily of Cardinal Lozano Barragán During the Holy Mass Celebrated on the First Day of the VI Plenary Assembly

20 JANUARY 2005

I would like to greet all the religious ideologies that down total human love. It is the love participants, Members, Superi- the centuries man has invented with which, as an answer and ors, Officials and Consultors of in order to try to solve the prob- the very strength of the Spirit, this Pontifical Council for lem of evil: ideologies that we love Christ, and as the Lord Health Pastoral Care. We will evaporate in the intimate expe- says: ‘in that day you will begin the VI Plenary Assembly rience of death and leave us know that I am in my Father, of this Dicastery, an assembly naked in our desperate power- and you in me, and I in you’, for the assessment of the work lessness. which means: we will have all plan, with this Eucharist ad- The only strength at the level the answers that we seek be- dressed to the Holy Spirit. of an answer is vital love, that cause we will have the whole The Holy Father entrusted is to say an omnipotent Love of life. this Dicastery to us to carry out that can create life in death it- But this love cannot be only a very difficult mission: to re- self. This Love with a capital empty affection, says Christ: 19 spond to the most profound ‘L’ cannot be a feeling that is ‘He who has my command- questions that a man can pose only sublime. It has to be the ments and keeps them, he it is to himself, especially in this very person of God. The God who loves me; and he who epoch of deChristianisation, of Love, the God who is a gift loves me will be loved by my where it seems that even these that reaches the heart and gen- Father, and I will love him and very questions are prohibited. erates the most satisfactory af- manifest myself in him’. It is Why does one die? Why does fective, mental, and in an over- specifically this answer on the one suffer? Why does pain ex- all sense personal, answer that part of the Pontifical Council ist? Why does illness exist? can be found, that is to say for Health Pastoral Care that We Christians know the an- finding in the absurd and cruel swer well and it has been re- negation of death the recre- peated very many times by ation of life. This means that priests such as ourselves, the what in the evidence of experi- ‘why’ is nothing other than ence is humanly absurd, is Christ, who was crucified, died found to be infinitely logical and rose again. and truthful: our death as the But this answer, unfortu- only and true birth. This is the nately, runs the risk of being answer of true Love to the worn out in our presentation of most disquieting questions of it: a stereotypical answer existence. which, because it is repeated, For this reason, we have read seems to remain an empty for- in the Gospel of St. John (Jn mula. 14:15-21) that the Lord prayed In order to enter the profun- to the Father so that He would dity of Christian mystery, give us ‘another Counsellor to which is the core of the task en- be with you for ever, even the trusted to our Dicastery, it is Spirit of truth, whom the world necessary to experience that cannot receive, because it nei- mystery in identification with ther sees him nor knows him’. Christ who died and rose again. This Spirit is the true Consoler And this union can be nothing because who else can console else but following the way by us in relation to the injury of which a person can identify death? This Spirit is the Spirit with another, that is to say – of truth because only he can love. lead us to the truth of our exis- we want to examine at this as- There is the human love by tence in uniting us to the only sembly of assessment: if we which at times somebody existent truth – the Logos of the have obeyed and how we have wants to identify with Christ, Father, the revelation of whom obeyed the commandments of relying on his own strength in only takes place with the victo- the Lord in the specific field of the Pelagian style, through a rious cross. work of this Dicastery, accord- false ascesis of renunciation It is certainly the case that ing to the programmes desig- and strength of will, or through this divine Love generates in us nated at the previous Plenary stoicism. I think that in this the fullness of our personal, af- Assembly by the Members of way we do not rise above the fective, mental, corporeal and this Pontifical Council and ap-

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proved by the Holy Father, so with Christ, who died and rose ‘Salus infirmorum’, who, full as then to assess whether we again, and give us his all pow- of the Holy Spirit, was made are really carrying out the mis- erful Love so that our Assem- ‘Ark of the Covenant’, Ark of sion that the Pope entrusted to bly is in itself an important the definitive divine Testament us, namely to provide an an- part of the vital witness that, of life, health and salvation. swer to the most vital ques- as a final answer, we give to tions of contemporary man. today’s man in relation to the His Eminence Card. JAVIER LOZANO BARRAGÁN May the Holy Spirit, whose greatest problems of exis- President of the Pontifical Council Holy Mass we are celebrating, tence! for Health Pastoral Care, identify us in this Eucharist We entrust our work to Mary, The Holy See.

Homily on the Second Day 21 JANUARY 2005

20 ‘Then he went up on to the must be most protected. Op- conserve – it is a gift of God. mountain side, and called to posing ideas confront each oth- And Christ came specifically him those whom it pleased him er on the subjects of abortion, to bring it to man, as the angels to call; so these came to him, assisted procreation, the use of sung at the manger of Bethle- and he appointed twelve to be embryo stem cells for scientific hem: ‘peace on earth to men his companions, and to go out purposes, and cloning”. that are God’s friends’ (Lk preaching at his command’ “The second challenge is 2:14). God loves man and (Mk 3:13-14). bread. The earth, made won- wants him to have peace. We In the same way John Paul II derfully fertile by its Creator, are asked to be the active in- has gathered us together, has has enough and varied food for struments of peace and to de- taught us and has sent us out to all its inhabitants, both present feat evil with good.” heal the great wounds of hu- and future. Despite this, the “Freedom is a great good manity of our times. statistics on hunger in the because only through freedom Life, bread and freedom – world that are published are can man fulfil himself in a way these are the three great chal- dramatic: hundreds of million that corresponds to his nature. lenges that face humanity. of human beings suffer from Freedom is light: it allows us ‘The Catholic Church, be- malnutrition. And every year to choose our goal responsibly cause of her universal charac- millions of children die be- as well as to choose the path ter, has always been directly cause of hunger or its conse- by which to achieve it. In the involved, and has taken part, in quences”. most intimate core of human the great causes that involve “Then there is the challenge freedom there is the right to re- contemporary man’s suffering of peace. A supreme good ligious freedom because this is and hope. The Church does not which is the pre-condition to connected with the most es- feel that she is a stranger in re- the achievement of so many sential relationship that man lation to any people because other essential goods, peace is has – the relationship with wherever there is a Christian, the dream of all generations. God”. namely one of her members, But how many wars and armed To engage in this work of the whole of the body of the conflicts there are, and how healing the wounds of Church is involved. And more many continue to exist – be- mankind we have come to the than this, wherever there is a tween states, between ethnic hospital of the mercy of God to man, there for us is a bond of groups, between peoples and have the help that we need. brotherhood”. groups living in the same terri- And in that very sacred hospi- “Life is the first gift that God tory of a state – from one end tal the nurse is none other than makes to us; it is the first of the globe to the other, caus- the Blessed Virgin Mary. wealth that man can enjoy. The ing innumerable innocent vic- There is no more a wonder- Church proclaims the ‘Gospel tims and constituting the ful and effective medicine than of life’. And the primary task sources of so many other that wine and blood which, by of the state is to defend and evils!” the work and the grace of the promote human life. The chal- “But to bring real and lasting Holy Spirit, is converted into lenge to life over recent years peace to this bleeding planet of the body and blood of the has become increasingly broad ours we need a strength of Lord. and crucial. It has emerged by good that does not step back His Eminence Card. concentrating in particular on from certain difficulties. This CARLOS AMIGO VALLEJO the beginning of human life is a strength that man on his Archbishop of Seville when man is at his weakest and own is unable to obtain or to Spain

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XIII World Day of the Sick

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Letter of the Holy Father to Cardinal Lozano Barragán

ON 11 JANUARY 2005 THE HOLY FATHER JOHN PAUL II APPOINTED HIS EMINENCE CARDINAL JAVIER LOZANO BARRAGÁN HIS EXTRAORDINARY ENVOY TO THE CELEBRATION OF THE THIRTEENTH WORLD DAY OF THE SICK

To Our Venerable Brother Javier LOZANO BARRAGÁN, Cardinal of the Holy Roman Church, President of the Pontifical Council for Health Pastoral Care

The twelve apostles of Christ, who were sent out in twos by him with the power to cast out evil spirits, anointed many sick people with oil and healed them (cf. Mk 22 6,7:13). We too, who occupy the most demanding ministry of the successor to Peter, have taken to heart these words of Holy Scripture on the zeal of the apostles and we strive to bring great care to spiritual support for all sick people. Indeed, there are very many faithful who in their daily lives experience sufferings and difficulties and who, because of this, need comfort and the celestial consolation of their souls. We thus think with great emotion of the thirteenth World Day of the Sick which will be celebrated in the city of Youndé at the sanctuary of Holy Mary Queen of the Apostles on 9, 10 and 11 February 2005. Given the importance of this meeting we wish there to be present at that place a prelate who represents, officially and publicly, our person and is a clear witness to our special union with the sick and those work for them in our world. You, Venerable Brother, who by our wish preside over the Pontifical Council for Health Pastoral Care, are the person suited to performing this mission in a diligent and fruitful way. As a consequence, given all the problems and the spiritual needs that spring from them, I delegate you, by this letter, our Extraordinary Envoy to this assembly, which has been made the subject of great pastoral attention. And thus it is on our behalf that you, Venerable Brother, will be present amongst the participants and those listening to this celebration. You will renew our special message and you will confirm everywhere our thought and our communion with the infirm and the sick. In undertaking such an important and useful service we will accompany you with our prayer, being most happy at your pastoral dedication and care. You will comfort anew with our Apostolic Blessing, which I impart to you, the holy pastors that are present, as well as members of religious families and the faithful, in particular those who suffer, so that they may gather abundant fruits from this celebration and undertake with care a new evangelisation.

From the Vatican, 11 January 2005, the twenty-seventh year of our pontificate

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Letter of John Paul II to the Special Envoy to the Celebrations of the XIII World day of the Sick

YAOUNDÉ - CAMEROON, 9-11 FEBRUARY 2005

To Cardinal Javier Lozano Barragán President of the Pontifical Council for Health Pastoral Care

1. Your Eminence, as my Special Envoy to the celebrations for the 13th World Day of the Sick, I entrust you with the task of addressing my most cordial greetings to all the participants and to all who, via the mass media, will be joining in spirit in this 23 solemn moment of reflection and prayer at the “Mary, Queen of the Apostles” Shrine in Yaoundé, Cameroon. I express my sentiments of gratitude to the President of the Republic of Cameroon and to his Collaborators for the readiness to help that the whole country has shown in the preparatory phases and celebration of this event. I greet the Bishops, priests and deacons responsible for the pastoral animation of the entire community. I greet the men and women religious who are always ready to come to the aid of those in trouble. I greet in particular all the personnel from the health-care world, for it is on their generous commitment that the care and nursing of the sick largely depends. I have very special thoughts for you, dear sick brothers and sisters, who bear in your bodies the signs of suffering and frailty, and also for you, their families, who are closest to them in their daily life: I am present among you all with my wholehearted affection.

2. This year, the celebration of World Day of the Sick is taking place in Africa, a Continent scarred by many serious problems, but also rich in extraordinary human and spiritual resources and enlivened by an intense desire for peace and authentic progress. Africa is suffering because of the presence of so many sick who are silently calling for solidarity from the whole world. Dear brothers and sisters of Africa, Jesus is “the Man who knows suffering”. In this year dedicated to the Eucharist, I invite you, in your thoughts and hearts, to join in the sacrifice of the Mass, an inexhaustible source of hope in all life’s trials. May Mary, Queen of the Apostles and Help of the Sick, who on Calvary participat- ed in the painful martyrdom of her Son, gather up the tears of those who are afflicted by suffering in Africa and in every corner of the earth! I very gladly impart to you, Your Eminence, and to all those who will be taking part in the celebrations for World Day of the Sick, a special Apostolic Blessing.

From the Vatican, 1 February 2005

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Account of the XIII World Day of the Sick

YAOUNDÉ, CAMEROON, 9-11 FEBRUARY 2005

Yaoundé, the capital of volved in various ways in pas- Msgr. Simon-Victor Tonyé Cameroon, where on the hill of toral care in health in Spain, Bakot, the Metropolitan Arch- Mvolyé – which in the local Italy, Belgium, Germany and bishop of Yaoundé; the Presi- language means ‘hill of God’ – India. dent of the SCEAM (Sympo- is located the ‘Mary Queen of sium of the Bishops’ Confer- the Apostles’ sanctuary, was the ences of Africa and Madagas- city that hosted those taking The Preparations car, which brings together all part in the XIII World Day of for the World Day the bishops of the continent of the Sick of 2005. Ten years had Africa and the Island of Mala- passed since a similar event Announced and convoked gasy); the Archbishop of Abu- had taken place in Yamous- by the Message of the Holy Fa- ja, Msgr. John Olorunfemi On- soukro in the Ivory Coast. In ther, the celebration of the XIII aiyekan; and the representative choosing Africa once again, in World day of the Sick in of the Director of the World line with the words of John Yaoundé was the subject of nu- Health Organisation. Paul II the intention was ‘to of- merous preparatory initiatives. Archbishop Tonyé Bakot 24 fer an opportunity to express The Message of the Pope was gave a summarising account of concrete solidarity to the popu- spread through the mass me- the context in which this im- lations of that continent so bur- dia. Radio Vatican transmitted portant ecclesiastical event was dened by a grave lack of health the principal initiatives con- taking place. The Archbishop care services’. ‘Africa suffers’, nected with the celebration. concluded: ‘the pathological observed the much-lamented The information leaflets on the situation requires a strong re- Pope, ‘because of the presence organisation of the World Day sponse on the part of bishops of so many sick people who were prepared both by our who are aware that the hope of silently request the solidarity of Pontifical Council and by the Africa is young people. If the whole world’. Episcopal Commission for youth is sick then society, too, The World Day of the Sick, Pastoral Care in Health of the is sick. At the present time which was organised by the Cameroon. young people are the main vic- Pontifical Council for Health From an organisational point tims of AIDS’. Pastoral Care together with the of view, of marked importance Following on from this ob- Bishops’ Conference of was the visit of the President of servation, the President of the Cameroon, was dedicated to the Pontifical Council for SCEAM, stressing the impor- the subject: ‘Jesus Christ, a Health Pastoral Care, accompa- tance of the fact that the World hope for Africa – Youth, nied by the Secretary, on 9-22 Day of the Sick was being held Health, AIDS’. July 2004, in order to meet the in Africa, warmly thanked the The special envoy of His authorities of the government Holy Father and the Pontifical Holiness to the XIII World Day and to establish the details of Council for Health Pastoral of the Sick was His Eminence the imminent event with the or- Care for their courageous Cardinal Javier Lozano Bar- ganising committee. The co-or- choice and for having estab- ragán, President of the Pontifi- dinator of this committee was lished the ‘Good Samaritan’ cal Council for Health Pastoral the President of the Episcopal Foundation whose aim is to Care. The two other members Commission for Pastoral Care care for those sick people who of the pontifical mission were in Health of the Cameroon, are most in need. Msgr. Théodore Toko, Adjunct H.E. Msgr. Adalbert Ndzana, The polyphonic chants in General Secretary of the Bish- the Bishop of Mbalmayo. French and Latin that followed ops’ Conference of Cameroon, each other during the opening and Rev. Paul-Marie Philémon ceremony expressed the shared Mbinda, the head of pastoral The Celebration feelings of the bishops and the care in health for the Archdio- of the World Day delegates who had come from cese of Yaoundé. all over the world, and in par- The group of people of the The solemn celebration of ticular they expressed their Pontifical Council for Health the XIII World Day of the Sick gratitude to and love for Pope Pastoral Care that went to took place on 9 February. The John Paul II, a ‘witness, teacher Yaoundé was made up of: the Prime Minister, Ephraïm Inoni, and guide’. Equally significant Bishop Secretary of the Pontifi- on behalf of the President of was the hymn composed espe- cal Council for Health Pastoral the Republic of Cameroon, ex- cially for this occasion and Care, H.E. Msgr. José Luis Re- tended words of greeting to the sung by young people: ‘pre- drado O.H., some Officials and participants. Afterwards the vention, education, the correct workers of the Pontifical Coun- following greeted the assem- practice of sexuality, faithful- cil, as well as priests, religious bly: the President of the Bish- ness, and chastity are the only and members of the laity in- ops’ Conference of Cameroon, means by which to combat

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AIDS. Christ is the real hope in Health in Cameroon, out- of Africa, and, on the other, the for Africa and mankind’. lined the general contours of exemplary role of the Church, Following tradition, the cele- the current situation of health which was often the work of bration of the XIII World Day care, of which, of course, the the heroic sacrifices of both re- of the Sick in Yaoundé also activities of the Catholic ligious and members of the lay took place under three head- Church in Africa form a part. faithful. ings: pastoral care, the doctri- The Bishop of Mbalmayo ob- nal-scientific aspect, and the served that the Church is re- The Doctrinal liturgical dimension, and also sponsible for 42% of health and Scientific Day included visits to places of care structures in Africa and health care. stressed that the Catholic The day of study on AIDS places of care must remain au- and on all the problems con- The Pastoral Day: thentic promoters of public nected with this pandemic was the Meeting of Bishops health. held in the great hall of the con- The subsequent papers by gress centre on the morning The significant presence of bishops were dedicated to an and afternoon of 10 February. sixty Archbishops and Bishops The first paper was reserved in the capital city of Cameroon to the Minister for Health of from over thirty countries of Cameroon, Mr. Urbain Africa marked the pastoral day Olanguena. After giving a of 9 February. The following ‘photograph’ of his country as dignitaries honoured the meet- regards AIDS, he thanked the ing with their presence: Cardi- national and international or- nal Christian Wiyghan Tumi, ganisations, and in particular 25 the Archbishop of Douala; Car- the Catholic Church, for the dinal Polycarp Pengo of Tanza- contribution that they were nia, the Archbishop of Dar-es- making in this field, giving Salaam; the Apostolic Nuncio themselves limitlessly to AIDS to the Cameroon, Archbishop victims who make up 5.5% of Eliseo Antonio Ariotti, twenty- the population. Like so many three Archbishops and Bishops others AIDS victims also suffer from the diocese of Cameroon; from marsh fever, malnutrition, H.E. Gregorios, the Archbishop tuberculosis, the consequences of the Greek Orthodox Church of armed conflicts, and forced in Cameroon and Exarch of analysis of the dramatic situa- migrations, and have urgent Central Africa. tion and to proposals to achieve need of help. ‘We need to act as Cardinal Javier Lozano Bar- a possible solution to the prob- though everything depended on ragán began the deliberations lems that exist. God and work as though every- of the World Day of the Sick For example, Bishop Msgr. thing depended on us’, con- and in his prolusion on ‘Pas- Hervé Itoua of the Episcopal cluded the Minister, referring toral Care in Health. What it Conference of the Republic of to the words and the work of Must be’ he stressed the enor- Congo stressed that the epi- the previous great Archbishop mous efforts that the Church demic of AIDS was decimating of Yaoundé, Msgr. Zoa. was making in Africa through the population of the Congo. In his paper, Cardinal Javier its 106,591 health care centres, Other endemic evils joined this Lozano Barragán presented the thereby carrying out the man- scourge – marsh fever, tubercu- scientific data on the expansion date of the Lord: ‘heal the losis and malnutrition. ‘From of the epidemic of AIDS in the sick’. this World Day of the Sick’, world. He then outlined the The analyses and proposals concluded Bishop Itoua’, we Magisterium of the Church and of the Cardinal President met expect greater and more caring in particular the Magisterium with full support on the part of solidarity in the Church on be- of John Paul II. ‘Prevention’, the assembly. The ‘Good half of the sick’. ‘formation’, ‘assistance’, and Samaritan’ Foundation, by A tangible sign of such soli- ‘accompanying’ were the key which the Pontifical Council darity was the contribution of concepts of the speech of the for Health Pastoral Care had 60,000 euros by the Bishops’ President of the Pontifical committed itself to collecting Conference of Italy. Msgr. Ser- Council for Health Pastoral the funds needed to save the gio Pintor, Director of the Na- Care who stressed that ‘the lives of AIDS victims, who are tional Office for Pastoral Care doctrine of the Church is global very great in number in Africa, in Health of this Bishops’ Con- and is directed towards com- received unanimous applause. ference, explained that this bating aids with every means The statistics of the reports of sum could be used to launch a possible in order to defend life, the World Health Organisation, project to combat AIDS in following the path of chastity which conceal terrible human Cameroon. and observing the command- dramas, are beyond calcula- In general, the papers of ment of God ‘do not forni- tion. bishops responsible for pastoral cate’…In response to a pansex- H.E. Msgr. Adalbert Ndzana, care in health emphasised, on ual society we must propose the President of the Episcopal the one hand, the tragic health and proclaim the value of Commission for Pastoral Care care situation of the countries chastity and conjugal faithful-

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ness. We must reflect on the Lastly, a so-called ‘Marshall Marian sanctuary of Mvolyé. concept that life is not pro- Plan’ for Africa was envisaged Amongst them were a large duced but created’. which had the aim of treating a number of young people who Also worthy of attention million AIDS victims every had come to the capital from all were the speeches of the repre- year. over the country in order to sentatives of the countries and Cardinal Javier Lozano Bar- take part in the thirty-ninth Na- of the various organisations ragán ended the day by calling tional Youth Day. This celebra- that were present at the meet- on African bishops to create re- tion, to which young people ing. These speeches were very alistic and concrete pastoral (who constitute 45% of the moving. Mrs. An Verlinde, programmes based upon three Cameroon population) are very President of the CICIAMS, elements: planning, commu- attached, is held on 11 Febru- brought out the originality of nion and communication. As ary. the ‘mission’ of Catholic nurs- regards the ‘Marshall Plan’, the Together with the special en- es, a mission that involves hun- Cardinal President observed voy of the Pope, the Holy Mass dreds of thousands of men and that there is another plan within in honour of the Blessed Virgin women who serve sick people the Church, namely Divine Mary of Lourdes was concele- following the indications of Je- Providence, which had recently brated by Cardinal Christin sus Christ. This experience was given us the ‘good Samaritan’ Wiyghan Tumi, the Archbishop also shared by a very large Foundation and which could Douala; by Cardinal Polycarp number of medical doctors, on become an effective instrument Pengo, the Archbishop of Dar- behalf of whom spoke the in the fight against AIDS. es-Salaam; by Msgr. Simon- Vice-President of the FIAMC, Victor Tonyé Bakot, the Arch- Dr. Wilson of Ghana. Dr. Alain The Liturgical Day: bishop of Yaoundé; by Msgr. 26 Lejeune, President of the Inter- Moments of Prayer Adalbert Ndzana, the Bishop of national Federation of Catholic Mbalmayo; by Archbishop Pharmacists (FIPC), referred to 1. The opening Holy Mass Eliseo Antonio Ariotti, the the new proposals and initia- of Monday 9 February Apostolic Nuncio; by the Arch- tives designed to lower the cost The opening Holy Mass in bishops and Bishops of the five of the production of pharma- honour of the Blessed Virgin ecclesiastical provinces of ceuticals and emphasised the Mary Consoler of the Afflicted Cameroon; by Msgr. José L. need to produce them locally. took place in the cathedral ded- Redrado, Secretary of the Pon- Amongst the other numerous icated to ‘Notre Dame des Vic- tifical Council for Health Pas- papers that filled the pro- toires’ of Yaoundé. In the toral Care; by fifty bishops who gramme of the day dedicated to church, which was bursting to had come from the whole of doctrinal and scientific matters, the seams with the faithful, the the Africa together with the reference should also be made celebration was presided over President of the SCEAM, Ms- to the moving testimony of Sis- by Cardinal Javier Lozano Bar- gr. John O. Onaiyekan, the ter Raphaela Handler, the Di- ragán. Archbishop of Abuja; and by rector of the Health Catholic the presbyters of the official Service of Windhoek, the capi- 2. The Holy Mass of delegation of the Pontifical tal of Namibia; the speech of Tuesday 10 February Council and two hundred Dr. Pierre Effa, the President of The Eucharist of the second priests from all over the coun- the organising committee of the day was celebrated in the try, many of whom were mis- World Day of the Sick in parish church of the Sacred sionaries. Cameroon; the paper by Rev. Heart of Jesus of Mokolo, a Next to the President of the Prof. Jacques Simporé of the working-class district of the Republic, Paul Biya, who was Faculty of Medicine of Oua- capital city. The principal cele- accompanied by his wife Chan- gadougou; and the paper by Dr. brant of this Holy Mass cele- tal, were present numerous au- Giovanni Guidotti and Dr. An- brated under the heading ‘for thorities of the state, amongst gela Silvestrini of the Commu- the sick’ was Cardinal Polycarp whom the Minister of Health, nity of Sant’Egidio, both of Pengo, the Archbishop of Dar- Urbani Olanguena. whom described the ‘Dream’ es-Salaam, Tanzania. Before beginning the Holy (‘Drugs Resource Enhance- Mass, the Secretary of the Pon- ment against Aids and Malnu- 3. The solemn celebration tifical Council for Health Pas- trition’) programme by which a of the Eucharist on toral Care, Msgr. José L. Re- large number of religious con- Wednesday 11 February drado, read the letter of the gregations in Africa are sup- The solemn liturgical cele- Pope appointing Cardinal ported economically. bration of the XIII World Day Javier Lozano Barragán his In addition, there were pa- of the Sick began at 16.00 with special envoy to the celebra- pers by Dr. Peter Piot, the Di- the welcoming of the special tions of the XIII World Day of rector of the UNAIDS pro- envoy of the Pope, Cardinal the Sick. gramme, and by representa- Javier Lozano Barragán, and The readings from the Bible tives of the government of the the President of the Republic of referred to Christ the Saviour United States of America, of Cameroon. of man and to Mary Maria the Bishops’ Conference of the Over twenty thousand faith- Salus infirmorum. The verse USA, of Caritas Internationalis, ful took part in the religious from the New Testament ‘Rise and of the World Medical As- celebration both within the up and walk’ (Jn 5:1-3, 5-9) sociation. church and in the atrium of the had a special resonance. These

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words on banners, flags and and above all young AIDS vic- Pope for the sick and those shirts had been chosen by the tims – for countries at war, for who accompany them. The fes- organisers in order to explain those afflicted by drought and tive welcome of dancing and the spiritual importance of the for all those who are compelled singing that took place in these World Day of the Sick in to engage in forced migrations. places of suffering was excep- Africa. An intense moment of litur- tionally warm and beautiful. In his homily, Cardinal gy then followed – the adminis- The Cardinal congratulated Lozano Barragán emphasised tration of the sacrament of the those present not only on this the special character of the cel- anointing of the sick. The spe- welcome but above all on the ebration of the World Day of cial envoy of the Pope, together successes achieved and the wit- the Sick of 2005, which was with other Archbishops and ness that the Catholic Church taking place during the Year of Bishops, anointed a thousand offers to the people of the Eucharist. Jesus Christ, sick people with the oil for the Cameroon in the field of health who offers his body and his infirm. These were patients and pastoral care in health. blood and gives his own life, who had come from the three They were two realities that invites us to imitate him: ‘It is large hospitals and ten private stressed the need for great re- from him that all people in- clinics of the capital. flection on human pain and the volved in the field of pastoral During the whole of the cele- urgent need for the solidarity care in health draw the strength bration various songs and that must unite peoples and na- that is needed to work in faith dances typical of the Church of tions in the North and the South with love, generosity, dedica- Cameroon were sung and of the world. tion and altruism’. As President danced. A choir of five hundred of the Pontifical Council for people chanted Gregorian Health Pastoral Care, the Car- chants and sung polyphonic Conclusion 27 dinal paid tribute to health care songs, thereby conferring and peace workers in Africa for solemnity on this great eccle- The celebration of the XIII the courage, sacrifice and self- sial event. World Day of the Sick in denial with which they work Cameroon was a valuable op- and bring all the comfort that is Meetings with the Sick portunity to direct attention to possible to the suffering and the continent of Africa, which the sick. On the morning of 11 Febru- is exploited and often forgot- In the prayer of the faithful, ary the special envoy of the ten, in a way that invokes a various intentions were pro- Pope, together with other bish- globalisation of solidarity so claimed as regards the Church ops and with the Vatican dele- that a vigorous journey can be and the carrying out of her mis- gation, visited the Catholic embarked upon towards the sion of salvation amongst the Centres for Social and Health fullness of health and life, burdened populations of the Care Animation of the central whose only source is Christ. continent of Africa. With extra- hospital of Yaoundé. This is fi- ordinary intensity, prayers were nanced by the ‘Chantal Al Biya Rev. DARIUSZ GIERS then read out for the health of Foundation’. The Cardinal Official of the Pontifical Council the Holy Father John Paul II, President was the bringer of the for Health Pastoral Care, for those afflicted by AIDS – comfort and the blessing of the The Holy See.

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The Pope Places Great Trust in the Value of your Prayers and your Suffering. Offer them for the Church and for the World

MESSAGE OF JOHN PAUL II TO THE PILGRIMS WHO MET ON THE 11 FEBRUARY 2005, THE DAY OF THE BLESSED VIRGIN OF LOURDES, IN THE BASILICA OF ST. PETER’S, TO TAKE PART IN THE HOLY MASS FOR THE SICK, ON THE OCCASION OF THE XIII WORLD DAY OF THE SICK. THE SOLEMN CONCELEBRATION OF THE EUCHARIST WAS PRESIDENT OVER IN THE NAME OF THE HOLY FATHERS BY CARDINAL RUINI

Dear Brothers and Sisters, St Peter’s acquires special significance on the day in which the liturgy commemorates 1. I joyfully join all of you who are taking Our Lady of Lourdes. part in the annual meeting of pilgrims, the The anniversary of 11 February reminds sick and volunteers, organized jointly by us of the Grotto of Massabielle, high up in 28 UNITALSI and the Opera Romana Pellegri- the French Pyrenees, where in 1858 Our La- naggi. I extend a most affectionate greeting dy appeared at least 18 times to St to each one of you. Bernadette Soubirous. From that grotto, In the first place, I greet the Cardinal Vicar, which has become a place of prayer and the Bishops and the many priests present, and hope for multitudes of pilgrims from every I extend my greeting with deep sympathy to part of the world, Our Lady continues to ask you, dear pilgrims who have come here to re- for prayer, penance and conversion. Her live Lourdes’ special atmosphere; to you, message is the same as that of Christ: “Re- dear directors of UNITALSI and of the pent, and believe in the Gospel” (Mk 1: Opera Romana Pellegrinaggi; to you, dear 15), which is offered to us by the liturgy of volunteers; and especially to you, dear sick Lent that has just begun. Let us accept it people, to whom I feel particularly close. with humble and docile compliance! The flow of sick and suffering people to the feet 2. The evocative Eucharistic and Marian of the Blessed Virgin is a ceaseless exhorta- Celebration in which you are taking part in tion to entrust ourselves to Christ and his heavenly Mother, who never abandon those who turn to them in moments of suffering and trial.

3. In dying on the Cross, Christ, the Man of sorrows, brought the Father’s plan of love to fulfilment and redeemed the world. Dear sick people, if you join your suffering to the suffering of Christ, you will be his privileged cooperators in the salvation of souls. This is your task in the Church, which is always deeply aware of the role and value of illness enlightened by faith. Thus, your suffering, dear sick people, is never wasted! In- deed, it is valuable for it is a mysterious but real sharing in the saving mission of the Son of God. The Pope, therefore, sets great store by the value of your prayers and suffering: offer them up for the Church and for the world; offer them for me, too, and for my mission as universal Pastor of the Christian people.

4. From St Peter’s Basilica, our gaze now broadens to take in so many other localities

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where Christian communities are gathered May Mary, Woman of sorrow and of today on the occasion of the 13th World Day hope, be gentle to all who are suffering and of the Sick and, especially at the “Mary obtain fullness of life for each one: may Queen of the Apostles” Shrine in Yaoundé, she clasp them all to her maternal heart! Cameroon. It is there that the principal cele- Most Holy Virgin, Queen of Africa and of brations of this important ecclesial event on the whole world, pray for us! I impart my the theme: “Christ, hope for Africa” are be- Blessing to everyone with affection. ing held. The African continent, together with all humanity, is crying out to experience the merciful love of the Lord and the support of the Holy Virgin, especially in moments of exhaustion and illness.

The Sound of Weapons, the Source of the Woes and the Sufferings of the People, should Cease 29

THE HOMILY OF CARDINAL JAVIER LOZANO BARRAGÁN, THE SPECIAL ENVOY OF THE HOLY FATHER, DURING THE CELEBRATION OF THE EUCHARIST AT THE MARIAN SANCTUARY OF MVOLYÉ, IN YAOUNDÉ, CAMEROON. 11 FEBRUARY 2005

Dear Brothers and Sisters in Christ, welcome dear to African traditions that you have displayed since our arrival and above In designating me his special envoy for the all for the attention that you pay to health celebrations of the thirteenth World Day of care problems. the Sick, the Holy Father John Paul II wanted The event that we are celebrating today co- to be officially and publicly represented and incides with the creation of the Pontifical thus to express his union with, and his special concern for, the sick and those who take care of them, in order to bring celestial consolation to their souls. I thank God, the Lord of Life, for having given me the opportunity to celebrate the Eu- charist in this memorable Marian sanctuary of Mvolyé in the heart of the continent of Africa, ten years after the World Day that was celebrated in 1995 in the Marian sanctuary of Mary the Queen of Peace of Yamous- soukro in the Ivory Coast. Once again the choice of Africa for the celebration of such an event demonstrates not only the special attention that the Catholic Church pays to the problems of this continent but also her desire to make her material, spiritual and moral contribution to the grave challenges that the continent of Africa is experiencing, in particular in the field of health and health care. I extend my warm thanks to all the pastoral agents of the Church in Cameroon, all the civil and political authorities, the organisers of this World Day and all of you who are taking part in this celebration, for the spirit of

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Council for Health Care Workers on 11 Feb- the fact that we are celebrating this World ruary 1985 by John Paul II. This Pontifical Day within the context of the liturgical year Council has as its objective that of providing that the Holy Father wanted to dedicate to the an answer to the ultimate questions of human mystery of the Eucharist, a mystery in which existence, in particular the problems of suf- Jesus offers his body and his blood, thereby fering, illness and death, to which the Church making a gift of his own life, a pledge of the provides answers in a strong way through the salvation of mankind. It was Christ himself action of the Holy Spirit the Consoler who who invites us to imitate him: ‘do this in re- leads us to Christ who died and rose again. In membrance of me’ (Lk 22:19-20). It is from this sense the Pontifical Council for Health him that all the people involved in the field of Care Workers ‘draws near to the wounded of pastoral care in health should draw the life in order to offer them the love of Christ’ strength that is needed to work in faith with (‘Message for the XIII World Day of the love, generosity, dedication and altruism, Sick’, n. 5) and expresses the ‘care of the bringing comfort, peace and hope to sick Church for the sick, helping those that en- people and those who suffer. In the mystery gage in service to the sick and the suffering’ of the Eucharist, and above all in Viaticum, (Pastor Bonus, n. 152). In short, the Pontifi- we find the practical response to all the prob- cal Council for Health Care workers is at the lems connected with health because it was on service of the dissemination of the Gospel of the cross that the salvation of man was com- Christian Hope – the theme of the Pope’s pleted. In celebrating today this Eucharistic 30 message for this World Day – amongst health liturgy, the culminating moment of this care personnel and people who suffer. The World Day of the Sick, we render present in World Day of the Sick has been placed, in Africa and for the whole of Africa the reality line with the wishes of the Holy Father, under of the healing of illness through the omnipo- the patronage of Mary, Our Lady of Lourdes, tence of the Saviour. whose memory we celebrate today by invok- Indeed, the Church ‘ sees the face of Christ ing her as the Consoler of the afflicted and in the features of every person who suffers’ the Health of the sick. (‘Message for the XIII World Day of the I would also like to draw your attention to Sick’, n. 5). Christ is seen as the figure described in the first reading from the Book of Isaiah: ‘he had no form or comeliness that we should look at him, and no beauty that we should desire him. He was despised and rejected by men; a man of sorrows, and ac- quainted with grief; and as one from whom men hide their faces he was despised and we esteemed him not’ (Is 53:2-3). Still today, dear brothers and sisters, our society has numerous cases of abandoned, despised people. They need our compassion and our solidarity, our gaze of goodness and benevolence: they need to experience the love of Christ for them through our consoling presence and medical help. In the second reading St. Paul exhorts us to accept suffering in a total self-abandonment and a total trust in the Father, certain of victory, so that nothing can separate us from the love of Christ (Rm 8:31-35): ‘if God is for us, who is against us?’This assumes that nobody will be left alone in their loneliness and their needs. On this point the observation of Pope John Paul II in his post-synodal exhortation Eccle- sia in Africa retains all its relevance: ‘Africa is a continent in which innumerable human beings – men and women, children and young people – lie in a certain sense at the edge of the road, sick, wounded, and power- less. They have extreme need of Good Samaritans who come to their aid’ (n. 41).

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With his care and his effective words, Jesus the great sufferings of the populations of healed the sick man and assured him of his Africa, should cease. Let us therefore work reintegration into society: ‘Rise, take up your together to build peace and foster that social, pallet, and walk’ (Jn 5:8). political and economic development of Certainly, health care workers do not have, which Africa has urgent need! as Jesus did, the power to restore health to With respect to AIDS, I would like here to sick people with the force alone of words, but recall what the Pope commends to health care they do have the knowledge and the art of workers: ‘bring to our brothers and sisters af- healing, which confer upon them a special flicted by AIDS all the material and spiritual capacity to meet needs connected with the comfort that is possible. To men of science health of a sick person. In this sense they and leaders of the whole world I ask with practice their profession within medical insti- great emphasis that moved by the love and re- tutions in order to cure the illnesses of men, spect that are due to every human person they thus placing themselves at the service of life. do not economise on the instruments that are There are a very large number of Bishops, capable of ending this scourge’ (Apostolic priests, and male and female religious who Exhortation Ecclesia in Africa, n. 116). help the sick in the Church in Africa and To make a concrete contribution for the some of them do so without even having a benefit of the AIDS victims of the popula- specific medical training; they all do this tions exposed to this pandemic, as indeed to with hearts full of charity, love, compassion other emergency pathologies, Pope John Paul and sensitivity. Like the Good Samaritan (cf. II has recently created a Foundation called 31 Lk 10:29-37), they stop at the side of suffer- ‘The Good Samaritan’ which will try to re- ing and wounded people in order to come to spond to the numerous needs that Christian their aid. What matters is helping to produce communities encounter in this field. I exhort ‘people on their feet, people who walk’, that you to offer your contribution as the Church is to say people who are healthy in body and in Africa to this Foundation. Africa will be spirit, who benefit from that life in abun- the principal beneficiary of this institution. In dance that comes from Christ. They help the the Church, as you know, one gives and one sick to conform themselves to the suffering receives in a spirit of brotherly communion. Christ who died and rose again, to unite their sufferings to the sacrifice of Christ for the salvation of the world and to undergo the experience of spiritual consolation, which is the fruit of Christian hope. As the Holy Father has written: ‘In Christ is the hope of true and full health, the salvation that he brings is the true response to the ultimate questions of man’ (‘Message for the XIII World Day of the Sick’, n. 6). Following the example of Christ, the perfect model of giving oneself to others, health care workers – the directors of hospitals and health care centres, medical doctors, male and female nurses, midwives, researchers, pharmacists, chaplains, voluntary workers, and paramedical staff – are witnesses to the love and the presence of Christ and at the same time they are the builders of the culture of life amongst families burdened by illness and sufferings of every kind: malnourished children, the abandoned, orphans, men and women who have lost members of their families because of armed conflicts, elderly people without the support of a family, drug ad- dicts, and sick people afflicted by AIDS and malaria or by tuberculosis. On behalf of the Holy Father John Paul II, I would like to make a vibrant appeal to all those who hold positions of influence in the world: the sound of weapons, the source of

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It is in this sense that we await your valuable tion. Specifically in the field of prevention help so as to enable the ‘Good Samaritan’ and in particular in relation to AIDS, I would Foundation to grow and thus help the sick like to observe with great emphasis the ab- who are most in need throughout the world. solute efficacy of the virtue of chastity and of To conclude, I would like to pay tribute abstinence before marriage. I also invite you with admiration to the courage and the dedi- to commit yourselves to food security and cation of those many amongst you who, with the promotion of health care coverage in or- a spirit of self-denial and sacrifice, work in der to combat in a responsible way the spread very difficult conditions, often in inadequate of illnesses and thus allow everyone to have structures with chance instruments to help access to basic health care treatment. your sick brothers and sisters. I address in May the Virgin Mary of Lourdes, the particular the male and female religious who Cause of our joy and Queen of Peace, inter- work with heroism amongst people most in cede on behalf of the peoples of Africa, and need. I also greet with deference, and I thank, in particular on behalf of the large number of the various heads of civil and religious insti- ill and suffering sick people, as indeed of tutions, and in particular governors and bish- health care personnel, so that they can find in ops’ conferences, for the advances that have Jesus Christ, the Hope for Africa, consolation been made in the health care field and I en- for their souls and strength of service towards courage them to collaborate and to commit those who suffer. Amen. themselves ever more in the training of quali- 32 fied personnel, education in respect of the sa- His Eminence Card. JAVIER LOZANO BARRAGÁN cred value of life, the creation of adequate President of the Pontifical Council structures, the material equipment of health for Health Pastoral Care, care centres, and the organisation of preven- The Holy See.

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Viaticum: Fullness of Health

Symposium on Viaticum Organised by the Pontifical Council for Health Pastoral Care

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Viaticum: the Apex of Life

In one of his first statements In the Constitution on sa- Viaticum, on the shores of the new Pope, Benedict XVI, cred liturgy it is observed: death, the contemporary char- reminded us not to forget the ‘and the same apostle exhorts acter of death is given with the Second Vatican Council be- us to constantly bear mortifi- fullness of life; medicine is re- cause its richness is such that cation in our bodies so that the ceived by which to defeat in no way can we see it as hav- life of Jesus is also manifested death by the highest irruption ing come to an end. in our mortal lives (cf. 2 Cor of life. This symposium on Vi- 4:10-11). It is for this reason Our death is this – death as aticum was born from the that we ask the Lord in the the ultimate staging post. But need to reflect more deeply sacrifice of the Mass that ‘in in contact with Viaticum our within the Pontifical Council accepting the spiritual offer- death ceases to be a final point for Health Pastoral Care on ing, he makes of us an eternal and becomes converted from a what gives it its specific form offering to himself’ (Roman burial mound into a cradle in – because what it offers is the Missal, Secret of Monday of an authentic rebirth. princeps analogatum of health the Eighth Day of Pentecost) On the cross Christ aban- – and the goal that we should (Sacrosanctum Concilium, doned himself into the hands 34 aim for in all our pastoral ef- 12). of the Father and rendered up forts. A magnificent frame- In the following reflections his spirit to him. And this ren- work to reflect upon this is of- we will begin with the con- dering up of Love, the Spirit, fered to us by this year of the temporaneous character of the is the force by which the Fa- Eucharist, which we are now fact that in Viaticum we find ther converted the death of celebrating, and to which we realised the mandate of the Christ into a source of life, or will offer our modest study as Lord ‘do this in remembrance rebirth. a small contribution. of me’ specifically at the our Our abandoning ourselves With reference to the state- of our deaths. In every Eu- to the Father at the final moment of our Supreme Pontiff, charist our concrete time and ment is like a total loving em- allow me to begin with three that of all centuries is inserted brace in the Spirit; and with sections taken from two Con- into the highest event of histo- Christ in Viaticum our mortal stitutions of the Second Vati- ry in which everything embrace is converted into the can Council: Lumen Gentium achieved its culminating point special immortality of the res- and Sacrosanctum Concilium. – the paschal supper, the death urrection. Christ spoke about As regards the sacrament of and resurrection of the Lord his last hour as the hour of his the anointing of the sick, this or, in order to be more all-em- glorification; in Viaticum Dogmatic Constitution of the bracing, the whole of the Christ ensures that our final Church tells us that ‘ by the meaning of the mystery of the hour is also the hour of our anointing of the sick and the Incarnation in its complete- glorification. prayer of all the presbyters, ness, from the eternal decree In Viaticum our death is the whole of the Church com- of the Father, concealed before united to the death of Christ mends the sick to the suffering all centuries, until the current and thus completes what was and glorified Lord so that he eternal presence of Christ at lacking in the passion of may heal them and save them the right hand of the Father. Christ for the salvation of the (Jam 5:14-16) and also ex- Following this central whole world. The highest horts them so that by freely thread, I will seek to refer to event of our existence reaches uniting themselves to the Pas- certain ideas about life, com- that culmination when we are sion and death of Christ (cf. munion and eternity that are in synchrony with Christ and Rom 8:17; Col 1:24; 2 Tim implied in the receiving of Vi- with Christ we give our life 2:11-12: Pt 4:13) they con- aticum. for the salvation of the world. tribute to the good of the Peo- Thus we come to give a full ple of God (n. 11). meaning to suffering, to sick- In the same Constitution, 1. Life ness and to pain, which are ac- later on in the same section, cepted so that they may com- we are told that ‘participating Viaticum is the apex of life. plete in our bodies what was in the Eucharistic sacrifice, the The Eucharist is the total lacking in the passion of source and summit of the source of life because it is the Christ so as to give them full whole of Christian life, they simultaneous presence of the meaning, rather than the fu- offer to God the divine Victim whole of the mystery of neral procession that accom- and offer themselves with Christ. We are dealing here panies throughout our lives, in him…They demonstrate the with the re-creation of a new the triumphal process of the unity of the People of creature. In the Eucharist one merits that through the only God…achieved wonderfully always shares in the medicine true merit, that of Christ, ob- by this sacrament’ (n. 11). of immortality. However, in tains for us unending new life.

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This union of the painful of creation is found. And at the liness and faith at the moment precedents that come before moment of death, with the Eu- of death is inverse, i.e. greater death and death itself with all charist received in Viaticum, faith means less loneliness and its sufferings, but together the whole of creation hopes greater loneliness means less with the very powerful death for its redemption through the faith. of Christ, is what we call the dying person. This is the mo- Eucharist as Viaticum. To ment to enter into the inheri- summarise: Viaticum offers us tance of the whole of the uni- 3. Eternity the contemporaneous reality verse, each one of us uniting of the whole of our life as the ourselves to Christ, the centre The definitive presence of whole of the life of Christ and of the universe, the first born Christ in the Eucharistic host makes us the heirs of true eter- of the whole of creation. Espe- offers us a foretase of eternity. nal life. cially at this moment, each Christ appears independently person shares in this central of conditions of time and quality of Christ and also be- space. His dimension tran- 2. Communion comes in Christ the centre of scends all imagining, which is the universe and the first born always conditioned by materi- People talk about the terri- of the whole of creation (cf. al measurements. This reality ble loneliness of death be- Col 1:15-20). Thus with Vi- that is given in all Eucharistic cause nobody can take the aticum for each Christian ar- acts in a very special way place of anyone else and we rives the culminating moment takes place when crossing the all have to die individually. to which St. Paul refers in his threshold of eternity in Vi- This is true, but for a Christ- Letter to the Ephesians: the aticum. ian, through Viaticum, this Lord has called us ‘For he has In a classic way Boetius de- 35 loneliness is not as terrible as made known to us in all wis- fined eternity as ‘Inter- it would appear to be at first dom and insight the mystery minabilis vitae tota simul sight. of his will, according to his atque perfecta possessio’: the In the Eucharist received as purpose which he set forth in unending, simultaneous and Viaticum we are in full and in- Christ as a plan for the fullness perfect possession of life. In timate union with Christ who of time, to unite all things in this definition we can perceive dies in each one of our deaths; him, things in heaven and a trace that allows us to unveil not in the shadows of annihila- things on earth. In him, ac- – stuttering – participation in tion but in the luminosity of cording to the purpose of him divine life. Indeed, the fron- the resurrection. This luminos- who accomplished all things tier, so to speak, between what ity is the company of the per- according to the counsel of his is of the divine and what is of sonal Truth of the whole of ex- will, we who first hoped in the creature, is movement. istence which, lived in Christ, Christ have been destined and God is unchanging; the crea- brings with it the merciful and appointed to live for the praise ture is changing. This is cer- benevolent judgement of our of his glory (Eph 1:9-12). tainly not only a quantitative Saviour. It is the merciful love movement that can be mea- of the Father that lives in the sured with the coordinates of person who dies, because of time and space but is also an the Eucharist, and which is the essential movement that be- all-powerful Love of the Holy comes perfect progressively. Spirit. In Viaticum we enter Divine immutability is not a the communion of the Trinity state of static quiet that is lack- as the last step of the ladder of ing in dynamism, but a full- the perfection of our earthly ness of activity that means life so as to open ourselves to omniperfection. This omniper- the supreme perfection of fection is not only the concept heaven. of ‘immobile engine’ but also In Christ, the total Head of the fullness of passing over in the Church, we enter into the the infinite giving of love that communion of the saints with is the Most Holy Trinity. It is a the Most Holy Virgin Mary, dynamism that does not wish with St. Joseph, with all the to possess because in itself it is saints, with all those who are The experience of the lone- everything. This is because it in the state of purgatory and liness of death involves priva- is loving giving without de- with all the Christians with tion for those who do not have crease, loving receiving with- whom we are in communion. faith. In Viaticum faith sus- out increase: God is love. He All of them accompany us at tains us through the definitive is not only infinitely lovable the definitive moment of the presence of Christ. Viaticum is but infinitely loving. This im- passing over and help us to the crowning of the individual, mutability of perfect joy in take the fundamental leap to- solidarity-inspired, triumph of loving giving is the authentic wards absolute happiness. communion, brotherhood, divine immutability, the very In Christ, Alpha and friendship, total love, and self- nature of God. Omega, the first born of the giving of future happiness. To share in the nature of universe, virtually the whole The proportion between lone- God is to enter this communi-

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ty that is full of love; it is to divine and what is of the crea- mately united to the death of enter the circle of the Trinity, ture is crossed through that Christ and thus with his resur- defeating the mutability of de- bridge, the cross. Viaticum is rection. The achievement of sire and progressive growth, in Christ who died and rose such as a death is Viaticum. the full satisfaction of the again, as the fullness of the It was for this reason that I creature through the filling of times of the individual life of said at the beginning of this his capacities to the brim. This each one of us. Thus death is paper that Viaticum is what is true life, and thus this no longer darkness that is fully specifies pastoral care in supreme communion of love feared and rejected but the health. This is because it is the constitutes true health, which loving embrace that conforms only horizon towards which is usually called eternal health. us to the Lord Jesus. Our death the health of mankind can re- The Eucharist achieves this in Viaticum becomes full giv- ally advance. wonder. Thus Christ says: ‘if ing to the Father through the With Pope John Paul II any one eats of this bread, he total love of the Spirit in the health was defined as ‘tension will live for other…He who Lord Jesus. This giving is the towards physical, mental, so- eats my flesh and drinks my sum of all the daily acts of cial and spiritual harmony’. blood abides in me, and I in giving by which we wish to Viaticum is not tension to- him. As the living Father sent demonstrate to the Lord God wards harmony but the me, and I live because of the our devotion in our own lives. achievement of harmony, Father, so he who eats me will This is because in this giving where the disharmony of live because of me’ (Jn 6:51; we do not give something to death leads back to the harmo- 54-57). As we know, this is the the Lord – we give everything. ny of the resurrection. Eucharistic bread that was We place life itself in its totali- In Viaticum the disorder of 36 given to us and the blood that ty in the hands of God. We death is converted into the was shed on the cross (cf. Lk then begin to really live and greatest order; anxiety is con- 22:14-2). the paradox of death in life is verted into the greatest tran- Such is Viaticum: to share solved. quillity. One finally reaches in the body of Christ who was the wished for peace in dying given over to death and in his because this is specifically blood that was shed on the Conclusion what peace is: ‘tranquillity in cross, so as to then enter into order’. eternity. The frontier between Let us state the paradox: the the mutability of the creature fullness of health is death. But His Eminence Card. JAVIER LOZANO BARRAGÁN, is crossed in death with Vi- not any death: only death in President of the Pontifical Council aticum. This is because the Christ and with Christ. That is for Health Pastoral Care, frontier between what is of the to say: death experienced inti- The Holy See.

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Viaticum: the Cultural Aspect

In the ‘Year of the Eu- fer to the situation prior to the of Viaticum, indeed he should charist’ a symposium on the Second Vatican Council, that invite them to receive this subject of Viaticum has a spe- is to say to the long period of sacrament even when there is cial importance not only for history that preceded this no threat of imminent death pastoral care in health but for Council, beginning with the and especially at the time of all those who profess them- liturgical reform of the Coun- certain special feasts; b) he selves Christians and who, in cil of Trent. This is the reason should not administer the Eu- living by the Eucharist every why there will now follow an charist to unworthy people day or on Sundays, are prepar- analysis of the Ritual of Paul without having first confessed ing themselves for the defini- V (1614), the canon law of them; c) he should not only tive meeting with Christ in the 1917 and certain proposals bring the Eucharist for adora- paschal mystery of the pas- that sprang from the liturgical tion, devotion or other rea- sion-death-resurrection of the movement of the twentieth sons; d) after Viaticum he can Lord. century, to then arrive, so to still bring the Eucharist to sick As my task is to present the speak, at the eve of the Second people who request it.5 cultural aspect of Viaticum as Vatican Council and certain Secondly, the parish priest a source of life and hope I proposals of Bishops who per- should also attend to certain would like to take into consid- ceived the need for a number exterior aspects, such as, for 37 eration the liturgical-pastoral of changes. horizon taking as my point of With respect to the term ‘Vi- reference the Second Vatican aticum’,1 we should remember Council which, indeed, consti- that this was originally adopt- tutes almost a watershed be- ed to refer to all the forms of tween the past and future. I religious help and comfort will then take into considera- given to the dying,2 but very tion, with reference to their es- soon it was limited to refer ex- sential points: the situation be- clusively to the Eucharist and fore the Second Vatican Coun- more specifically to the Eu- cil (1) and certain debates dur- charistic communion given as ing the discussion of signifi- the last nourishment to the dy- cant documents such as Sacro- ing. sanctum Concilium, Lumen Gentium and Gaudium et Spes 1.1 The Ritual of Paul V (2), in order to the see at the level of ritual how the reform First of all let us examine of Viaticum with its theologi- what was established by the example: fasting, respect for cal-pastoral implications has liturgical reforms of the Coun- the most holy sacrament, been implemented (3). The cil of Trent (1545-1563): this cleanliness and order in the last part of the paper (4) will is an obligatory choice when house of the sick person, and provide some of the perspec- we consider the subject of this the organisation of the proces- tives and opinions of the Bish- paper and given that after the sion.6 ops who sent the Pontifical Roman Ritual of Paul V On the journey to the home Council a vast gamut of an- (1614)3 significant changes of the sick person the priest is swers on the theory and prac- would only come with the to pray. After reaching the tice of Viaticum in some conti- Second Vatican Council place where the sick person is nents of the world and in some (1962-1965). lying he gives a greeting of dioceses. The conclusions, In the Roman Ritual the peace which is followed by which of necessity will be chapter on the sacrament of the antiphon Asperges, the brief, will seek to bring out the Eucharist in the only one first verse of Miserere, and underlying questions that will that envisages a special and certain invocations followed be further analysed in the pa- specific rite for the sick. Two by the prayer Exaudi nos. He pers that follow. parts may be distinguished: in then draws bear to the sick the first part premises are laid person to discern his or her down, in the second there are readiness to receive Viaticum, 1. The Situation before the the various prayers and a de- and if the patient wants to con- Second Vatican Council scription of the modalities of fess he is to listen to him or the same rite.4 her and give absolution.7 After In order to understand the In the premises there are hearing confession and giving significant aspects of the de- pastoral suggestions for the absolution the priest will show velopment of the subject and parish priest who has to attend the host, says the Ecce Agnus the practice of Viaticum in the to the spiritual aspect. Thus, a) Dei, and will then with the modern Church we should re- he should not deprive the sick sick person repeat Domine

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non sum dignus three times. by ecclesiastical law11 when of cases envisaged by law and The priest will then give com- there is the threat of death. In except in the case of need.16 In munion to the sick person and addition, it is specified that case of general need (persecu- say (in Latin): ‘Receive broth- ‘one should not delay overly tion, war, epidemic), if one er (or sister) Viaticum of the in giving holy Viaticum to the cannot find a priest or a dea- body of Our Lord Jesus Christ sick; and those who care for con and one cannot appeal to so that he delivers you from souls should act to ensure that the Ordinary for authorisation, evil and accompanies you to sick people receive it when it is taught – in line with the eternal life. Amen.’8 they are still perfectly con- early practice of the Church – If the threat of death is im- scious’.12. Viaticum, this docu- that any member of the laity, minent the priest, after the ment states, can be adminis- assuming that that person has Misereatur, omits completely tered on any day, including a licence, can administer Vi- or in part the previous prayers Good Friday, even when there aticum. and immediately gives Vi- is an interdict,13 and at any As regards the rite, the Vi- aticum to the sick person. This time of the day or night. It is aticum is to be carried pub- is followed by the prayer laid down that every believer licly with great solemnity, un- less there are special contrary arrangements, because of the respect due to the Eucharist. The formula prescribed by the Roman Ritual is in Latin ‘Accipe, frater [soror], viaticum Corporis Domini...’ 38 and is to be used only once, during the period when death threatens and more precisely at the outset.17

1.3 The conference of the liturgical movement (1948)

During the twentieth century the liturgical movement grew in strength and during a work session on the liturgy for the sick held in Vanves in April 194818 the subjects addressed included visiting the sick, anointing, Viaticum and the death of Christians. Some of the limitations of pastoral practice were emphasised given that at that time the Ritual was often ignored by pastors them- Domine Sancte and by the when threatened by death is selves. blessing of the sick person obliged to receive Viaticum, Of no lesser importance were with the ciborium (if there are as long as he or she is capable the discussions after each pa- other particles); then, in proof doing so and worthy of do- per19 when it was stressed that cession, praying with the ing so. It is clear that this the sacrament of anointing was psalm Laudate Dominum (or obligation is not met in the a sacrament neither of the last other psalms or hymns), the case of sacrilegeous commu- hour nor of dying.20 In addition, priest returns to church. If oth- nion.14 Children are subject to Viaticum was said not to be a er particles do not remain after the same precept, and this is communion like any other but communion with the sick per- the case even if they have not a ‘pledge of eternal life’ and son the priest blesses with his been admitted to first commu- thus had to be a communal act hand and then in private each nion, as long as they are able that had to be experienced and person returns to church or to to distinguish the body of explained at the most suitable their own home.9 Christ from ordinary food and occasions (retreats, paschal know how to worship it.15 communion, parish missions) 1.2. The Code of Canon Law In addition the administra- so that the event of death could of 1917 tion of Viaticum is reserved to be lived out in a Christian way the Ordinary of the place and – a celebration, in fact, that With the codification of the to the parish priest, within the ought to take place in a festive Codex Juris Canonici of 1917 limits of their respective areas, climate. Alone in the service of (CJC), the grave obligation to both publicly and in private, God and his brethren, the receive Viaticum is made ex- for their own faithful and for Christian was a person who, in plicit both by divine law10 and outsiders, with the exception virtue of the Holy Spirit, dis-

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covers the meaning of his or 2.1. Sacrosanctum Concilium. Church, Lumen Gentium (LG), her own dying.21 and Viaticum here was dis- There was a general interest cussed within the context of a 1.4 The proposals for the in an overall and almost total specific subject – the dea- Second Vatican Council revision of the various rituals conate. Indeed, for some Fa- connected with ceremonies thers the deaconate had to After the Council had been that were considered too long, have a specific responsibility convoked the Bishops were and for this reason it was be- as regards the dying. It was for invited to express the propos- lieved advisable to shorten this reason that Msgr. Fernan- als that they thought deserved them.25 The request was made dez placed assistance to the to be taken into consideration to recite the Confiteor only dying amongst the tasks of during the ecumenical assizes. once when anointing of the deacons,28 whereas Drzazga, With respect to Viaticum, we sick and the apostolic blessing given the scarcity of both find some proposals in the part were given after communion. priestly and religious voca- of communion for the sick and The organisation of the Rit- tions, thought that it was ad- some in the part on the sacra- ual had its toots in the initial visable for men such as the ment of anointing. As regards schema of the document ‘De helpers of the priest to be in- communion for the sick, there sacra liturgia’ which preceded volved both in religious in- is a call for the right of any the Sacrosanctum Concilium struction and visiting believers priest or confessor of the sick (SC). In the third chapter cer- who were sick in body and in person, after informing the tain proposals were made spirit. As permanent deacons parish priest, to administer Vi- specifically for the anointing such people could provide aticum. The idea is also proof the sick and included the such help.29 Msgr. Piérad was posed that it should be licit for question of when it should be in favour of the deaconate and 39 the priest to consume the re- conferred within the continu- declared that the wish ex- maining particles even if he is ous rite of more than one pressed by sick people to par- not fasting. In addition, it is re- sacrament (including the Eu- take of the Eucharist often to quested that it should be possi- charist): ‘n. 58 (when to ad- be nearer to Christ given that ble to administer Viaticum minister the sacrament). The they could not go to church without the lighting of can- anointing of the sick should was an example of vox paupe- dles.22 As to anointing, the re- usually take place after con- rum.30 Msgr. Yamaguchi and quest is made that Viaticum fession and before receiving Msgr. Ziade also asked that should not be limited by law the Eucharist’.26 Various Fa- deacons be made able to con- to the parish priest. In addi- thers spoke in favour of a re- sole the sick when dying tion, it is suggested that Vi- turn to the ancient practice of through the administration of aticum itself should be placed first penance, then anointing, Viaticum as well.31 Msgr. after anointing both in order to and finally Viaticum. Nežić, instead, proposed a follow ancient practice and In a successive drafting of new chapter with the title ‘The because anointing is seen as the texts on anointing certain Church as Communion in the consummativum of changes to the initial schema Charity’ and argued for the penance. Another request is were made and these were need for charity based upon that the continuous rite then put to the vote. The the world of God (Mt 5:43-48; (anointing, Viaticum, apos- Council Fathers also gave 22: 36-40; 25:31-46; Jn 13:35) tolic blessing) should be sim- their assent to amendment n. 5 and concrete examples of such plified, perhaps with a single which read as follows: ‘in ad- charity (assistance for the sick, saying of the Confiteor.23 dition to the distinct rites of those in need, the poor, the el- Of interest as well are the the anointing of the sick and derly). There should also be, two proposals concerning the Viaticum, a continuous rite he went on, special care for institution of a permanent dea- should be prepared in which the elderly and gravely ill to conate, to which should be en- anointing is administered to whom access to a priest was trusted, amongst various other the sick person after confes- often denied, as a result of offices, the task of bringing sion and before Viaticum’.27 which they could not receive the Eucharist to the sick in the The new schemata was ap- Viaticum when they were form of Viaticum as well.24 proved by an absolute majori- about to die and thus lacked ty and the Sacrosanctum Con- all comfort.32 cilium was promulgated by In the final document of Lu- 2. The Second Vatican Paul VI on the following 4 men Gentium, n. 29 was dedi- Council December – this was an im- cated in particular to dea- portant step because a new cons,33 in relation to whom it In discussing this very im- pathway was opened up to the was stated that ‘sustained by portant event for the Church in implementation of the princi- sacramental grace, in the ‘dea- the contemporary world both ples that had been established. conate’ of the liturgy, preach- the debates on, and certain ing and charity they serve the conclusions of, important doc- 2.2. Lumen Gentium people of God in communion uments such as Sacrosanctum with the Bishop and his pres- Concilium, Lumen Gentium A second document that byter’.34 Amongst their tasks and Gaudium et Spes will now considered Viaticum was the were listed: ‘according to the be subjected to analysis. pastoral Constitution on the instructions of the competent

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authorities, to solemnly ad- projects drawn up during the November 1970. The text, minister baptism, to conserve period of the implementation which was then once again re- and distribute the Eucharist, to of the reform of the ‘Consili- vised on the basis of the obser- assist at and bless marriages in um’ and the Congregation for vations that had been made, the name of the Church, to Divine Worship, in the work was sent to the Congregations bring Viaticum to the dy- involving the formulation and for the Doctrine of the Faith ing…Dedicated to the offices the revision of the books of and the Sacraments, for the of charity and assistance, the liturgy and the directives and Clergy and for the Propaganda deacons should remember the instructions of the Apostolic of the Faith. injunction of St. Polycarp: ‘be See. The schemata therefore In the last schema of 16 Au- merciful, walk with the truth offer not only a vision of the gust 197244 there is a variation of the Lord, who made him- scale of the work undertaken in terms employed and a self the servant of all men’’.35 overall and in chronological greater number of pages, in ad- In the pastoral Constitution fashion but also an opportuni- dition to a change in the title. of the Church in the contem- ty to follow the progressive Thus, ‘with all the difficulties porary world Gaudium et Spes unfolding that took place in overcome and having the ap- (GS), the Council Fathers the drawing up of the new proval of all the relevant or- stressed the fact that human books of liturgy and the docu- ganisms, on 17 November activity is raised to perfection ments of the reform’.37 1972 the Congregation for Di- in the paschal mystery and that The group concerned with vine Worship was able to pre- this is prefigured in Viaticum. the problem began its work in sent the Holy Father with the Indeed, ‘the Lord left a pledge 1965. Attention was paid final draft of Ordo unctionis of this hope and Viaticum to above all to the problems that infirmorum eorumque pas- 40 his disciples in that sacrament the liturgical Constitution toralis curae’,45 with a schema of faith in which the natural el- raised, including the drawing that was precise and com- ements cultivated by man are up of a continuous rite in plete.46 transmuted into the glorious which were to be administered We can consider the con- Body and Blood of Christ in a the sacraments of penance, tents of the ‘premise’ of the supper of fraternal communion anointing of the sick and Vi- Ritual in which specific refer- that is a foretasting of the ban- aticum.38 ence is made to Viaticum quet of heaven’.36 The first heading of the de- which is an integral part of the liberations of the ‘Consilium’ sacraments for the sick and (26 April 1965) is very brief: there is the statement that in 3. The Post-Council ‘Title: Anointing of the sick, passing over from this world Statements Viaticum and funeral rites. In- to the other ‘Viaticum of the dex. Introduction. Chapter I: Body and Blood of Christ The principles and the ob- The rites for the sick; Chapter strengthens the believer and servations of the Second Vati- II: Viaticum and the com- provides him with the pledge can Council found concrete mending of the soul; Chapter of resurrection’.47 It is thus re- application in certain official II: Funeral rites’.39 We may quested that if possible this texts of the Church and as a observe that in this first should be received during result in theological and pas- schema anointing, Viaticum Holy Mass as a special sign of toral thought as well. At this and funeral rites are placed to- participation in the mystery of stage in this paper comments gether; further enrichments the death of the Lord and his will be made on the ritual of and specifications would ar- passing over to the Father.48 In anointing and pastoral care of rive with the meetings of the addition, it is stated that ‘all the sick, the Catechism of the months of October and No- those faithful who for whatev- Catholic Church, the Code of vember 1968,40 when the er reason are threatened by Canon Law, and, lastly, some schema would only take into death are held by precept to comments will be offered on consideration the sick (Titulus. receive holy communion…so certain statements of Bishops’ De infirmis), whereas chapter that the faithful can receive its Conferences. III would be reserved exclu- comfort when there are still in sively to Viaticum and chapter full possession of their facul- 3.1. The Ordo unctionis in- IV would deal with the rite for ties’.49 And during the celebra- firmorum eorumque pastoralis the administration of the tion of Viaticum the faith of curae (OUI), which was pro- sacraments to a sick person baptism by which a Christian mulgated in 1972, found other threatened with death.41 ‘received adoption as a son of practical expressions in the At the meeting of 13 Octo- God and became co-heir to the translations and adaptations ber 1970,42 the new schema promised eternal life’ should carried out by certain Bishops’ became more detailed both as be renewed.50 Conferences. After Sacrosanc- regards the number of pages The ordinary ministers of tum Concilium a long path had and because of two new chap- Viaticum are the parish priest, to be followed before the new ters on confirmation and the his collaborators, however, if Ritual was established and we commending of the soul.43 The needs be, the Viaticum can al- may observe that ‘amongst all complete schema was then ex- so be administered by a dea- the documentation the texts of amined and finally approved con or another believer, man the ‘schemata’ certainly form by the first plenary Congrega- or woman, if he or she has re- an important part. These were tion of Divine Worship on 13 ceived from the Bishop, by

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concession of the Apostolic of Canon Law (CDC) was gested that ‘Holy Viaticum See, authorisation to distribute promulgated by John Paul II should not be deferred for too the Eucharist to the faithful.51 and Viaticum in a concrete long; those who care for souls With respect to the continu- way, albeit with its own speci- should diligently keep watch ous rite, it is specified that the ficity, was listed amongst the to ensure that the sick receive order by which the sacraments functions entrusted to the its comfort when they have for the sick are administered parish priest55 and chaplains.56 full possession of their facul- when death threatens should It is emphasised that ‘the ties’ (Can. 922).59 be as follows: repentance, parish priest, the parish vicars, anointing, and then the Eu- chaplains, and the Superior of 2.3. The Catechism charist in form of Viaticum. the community in clerical reli- of the Catholic Church However, if there is an urgent gious institutes or in societies need an opportunity for con- of apostolic life as regards all Published by John Paul II fession in general form should those who are in the home, on 12 October 1992, the Cate- be given, Viaticum should then have the duty and the right to chism of the Catholic Church be administered, and then, if bring the Eucharist in the form (CCC) has some contents that there is time, anointing.52 of Viaticum to the sick’,57 but restate what was by then al- Amongst the premises that it also states that ‘this must be ready known, but it further apply to the offices and min- done by any priest or other specified that ‘this growth in istries for the sick, reference minister of Holy Communion Christian life needs the nour- should be made to the fact that in case of need or with the at ishment of Eucharistic Com- priests, and especially parish least presumed licence of the munion, the bread for our pil- priests, have the duty ‘to visit parish priest, of the chaplain grimage until the moment of in person and with caring fre- or the Superior, who must be death, when it will be given to 41 quency the sick, and to help informed’.58 us as viaticum’,60 given that them with a profound sense of For believers who are ‘as the sacrament of Christ’s charity. Above all when they threatened by death the Canon Passover the Eucharist should administer the sacraments lays down that ‘they should always be the last sacrament they should try to strengthen receive the comfort of the of the earthly journey, the ‘vi- the hope and make more alive the faith of all those present in the suffering and glorified Christ; with this invocation of the maternal care of the Church and the comfort that comes from faith, they will provide relief to believers and awaken in others the sense of the realities beyond this earth’.53 Lastly it is observed that ‘in preparing the rite and in organising its ceremony the priest should become informed about the conditions of the sick person so that he can take account of them in organising the whole event, in the choice of the reading from the Bible and the prayers, in the celebration or otherwise of the Holy Mass, and in deciding about the possible administration of Viaticum etc. All these things the priest, where possible, should agree upon before- hand with the sick person or his or her family, taking advantage of the occasion to ex- Holy Communion as Vi- aticum’ for ‘passing over’ to plain the meaning of the sacra- aticum’ (can. 921 - 1) ‘even if eternal life’.61 Viaticum is thus ments’.54 they have received Holy Com- defined as the last sacrament munion the same day’ (can. of the Christian,62 and with 3.2. The New Code 921 - 2), but where ‘the threat penance and holy anointing it of Canon Law of death remains it is recom- makes up the unity of sacra- mended that Holy Commu- ments that prepare the Christ- In line with the decision of nion be administered more ian for the heavenly homeland the Second Vatican Council, than once on different days’ and complete the earthly pil- on 25 January 1983 the Code (can. 921 3). Lastly, it is sug- grimage.63

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2.4. The theology of Viaticum thaat emerges from the doc- consideration within the con- promoted by the trine of the Second Vatican text of the sacrament for the Second Vatican Council Council, given that only Vi- sick that was offered before- aticum is the true last sacra- hand. Viaticum is normally The theological reflection ment of a Christian.67 administered at the same time promoted by the Second Vati- The Bishops of Croatia, for as anointing of the sick. can Council is still at its initial example, also stress the im- The celebration of Viaticum stage as is borne out by the portance and the significance can be difficult because of the fact that many texts of the of the both the profession of physical conditions of the sick sacraments or dictionaries of faith and Viaticum at the end person or because of the hos- theology do not deal with this of a person’s life.68 pital situation in which he or subject. However, the authors she finds herself. Because of that address the subject em- 4.2. The United States of the shortage of clergy and the phasise certain essential America. When we look at the excessive number of requests themes, beginning with both United States of America we made to the pastor, Viaticum is the history and the liturgy of can observe that there has celebrated by a deacon or by a Viaticum.64 In this context the been a change in the way in lay person who has been question of the death of a which the sacraments of the trained for, and delegated to, Christian as a paschal ‘passing Church for the dying in the this task. This can be a posi- over’ following the example United States of America have tive development because of Christ and Viaticum as the been understood over the last these people can offer a form ‘true’ sacrament of the death forty years. Previously, the of pastoral care that is more of a Christian are both exam- pastoral custom was to wait frequent. A difficulty that is 42 ined. As an effective sign of for what was really the last still real is connected with the salvific presence of the moment of life before admin- how Viaticum is understood. Risen Christ at the supreme istering anointing of the sick. Many people, including moment of death, Viaticum refers not only to the paschal dimension but also to the di- mensions of baptism, the Church and eschatology.

4. Theory and Practice in Local Churches

It is not possible to outline a complete picture of this com- plex subject. We can only do so by demonstrating in the form of flashes certain obser- vations that come from specific continents or contributions that present local situations.65

4.1. Europe. We may observe that in Europe a great effort has been made from a liturgical point of view but given the realities of health care many believers die in hospitals This was done so that the per- priests, still see the sacrament or institutions (clinics, rest son’s sins were really forgiven of the anointing of the sick as homes, residence of various before he or she died. What more suitable for dying Chris- kinds). For this reason, it is of- was important was to be cer- tians than Viaticum. Greater ten not easy to bring commu- tain that the Christian had re- education is required to create nion in the form of Viaticum or ceived the forgiveness of sins a better understanding of the to celebrate Holy Mass with and as a result there was less sacrament of the anointing of every dying person. Because of emphasis on the fact of receiv- the sick and this is already un- this the practice has emerged ing Viaticum. More recently, derway. Greater instruction is of seeing anointing of the sick the idea that the last sacrament needed to ensure that minis- (which is often called extreme to be received should be Vi- ters understand that it is im- unction) as in reality the last aticum so that believers can be portant for those who are sacrament of the Christian.66 offered communion in order to threatened with death to re- The Spanish Bishops in the help them in the journey to- ceive the body and blood of premise to their Ritual empha- wards eternity has gained Christ. sise the net distinction be- ground. The reality of recon- tween anointing of the sick ciliation and the remission of 4.3. Canada. Over the last and Viaticum, a distinction sins was already taken into two or three decades in Cana-

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da as well there has been an glory and the banquet of the ing life. Given this, it is con- improvement in the under- heavenly kingdom. The edu- sidered a sacred duty to give standing of the role and the cation and training of mem- drinking water to the dying so importance of Viaticum in bers of the laity about the great as to prepare them for the pastoral care for the sick and gift of the Eucharist, especial- journey ahead. With this ap- the dying. The sacrament of ly as food for the great final proach, the idea and the teach- the anointing of the sick in the journey, and thus as Viaticum, ing of the Church on Viaticum minds of many people occu- are still today a priority in pas- as food for the journey coin- pied the position of what was toral care. cides with the beliefs of the generally called ‘extreme unc- faithful. The implication in- tion’. In truth, still today, for 4.4. Colombia and Latin volved well emphasises the many people it is not clear that America. The context in Latin eschatological effect of the Viaticum must be offered to America and in particular in Eucharist by making its real the dying as the last sacra- Colombia is different still. meaning, and its meaning as a ment. In order to overcome Here the aim is to ensure that banquet for pilgrims (a mes- this misunderstanding, which, the subject of Viaticum is not sianic people moving for- indeed, has existed for a very addressed separately from ward), both understood. long time, what is needed is a communion for the sick. A For the Second Vatican greater catechesis on the role special situation is generated Council there is hope in a fu- of illness and suffering in the by the presence of many mem- ture of glory in Holy Commu- life of Christians and in partic- bers of the laity in this field nion, given that Christ is seat- ular a richer understanding of because priests cannot always ed at the right hand of the Fa- the meaning of the sacraments devote a great deal of attention ther and continues to act in the life of the sick and the to this area given that they are amongst men by nourishing 43 dying. busy with the ministry of con- them with his body to make Because of the great dis- fession. A significant moment them share in his glorious life tances that separate communi- is the reading of, and com- (cf. LG, 48). The Christian ties in some parts of Canada mentary upon, the word of community thus has the re- and also because of the scarci- God, which becomes a reason sponsibility of praying for and ty of priests in many parts of for a great deal of consolation with the dying, and through the country, it is almost nor- and constitutes help in evan- this sacramental ministry the mal for priests not to be per- gelising pain and suffering. It community helps Christians to sonally present to assist the also fosters solidarity. Some embrace death in the fullness sick at the moment of their difficulties spring from the of life. This explains the rea- deaths. Those who assist the evangelical churches and the sons why when Catholic be- sick, deacons or members of various sects which operate lievers are threatened by death the laity involved in pastoral with great energy, and also or seriously ill their family rel- care, are in general well in- from the process of secularisa- atives urgently look for a formed about the rules of the tion which, however, has not priest to administer this sacra- Church regarding the celebra- as yet prevailed in this field of ment. Given that the Lord is tion of the sacraments but very pastoral care given that fami- present in the Eucharist, there often these people consider lies themselves attach great is the hope that one will share that what they are doing in importance to, and emphati- in his eternal glory and if bringing communion to the cally request the presence of, through the healing power of dying is only ‘bringing com- the Church during these mo- the Eucharist the sick person munion to the sick’ and they ments. regains his health then the joy do not use the rite for the cele- of the whole family is even bration of Viaticum outside 4.5. Ghana (Africa). The sit- greater. the celebration of Holy Mass. uation in a country such as The Christian faithful have The Catholic Bishops’ Con- Ghana is different. Here incul- experienced the fact that as ference of Canada published a turation allows the Catholic to food for the journey Viaticum Ritual and pastoral documents have a better understanding of offers healing to the person so as to offer an education and the celebration of the Eu- who receives it when threat- guidelines to those who offer charist and the mystery that it ened by death. There have ministry to the sick and the contains. Here it is believed been some pastoral cases dying. In the introduction to that the Eucharist continues to where the Holy Communion the short book on the celebra- be a travelling companion for in form of Viaticum has been tion of Viaticum one finds the whole of the life of all given (by priests specially written that the celebration of Christians and thus Viaticum called for this purpose) to peo- the Eucharist as Viaticum, is a companion on the road ple threatened by death who food for the passing over that leads to the other world. have then recovered from their through death to eternal life, is In Ashanti culture it is accept- illness and are now active in the specific sacrament for a ed that death is a moment the ministry of the Church. dying Christian. It is the com- when the dead person begins a But even if healing does not pletion and the crown of the journey towards the other take place, most of the people Christian life on this earth and world where he or she will who are gravely ill and receive signifies that the Christian is have to settle accounts with Viaticum then die serenely. following the Lord into eternal what he or she has done dur- With respect to the rite of

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the celebration of this sacra- In the experience of a sig- of his or her baptism (the bap- ment, in most cases this takes nificant number of chaplains, tismal dimension). As food for place outside Holy Mass to- the Catholic faithful and the the journey, the Eucharistic gether with the family rela- staff of hospitals or hospices Viaticum, following the exam- tives who are gathered around are familiar with the new con- ple of Christ (the Christologi- the sick person: a short rite is cepts present in the Apostolic cal dimension), sustains the performed with elements of Letter of Pope Paul VI and in dying person in the passing penance, the Lord’ prayer, fol- the Ritual of 1982 on pastoral over from this life to the Fa- lowed by Holy Communion care for the sick and the dying. ther (the paschal dimension) and a final blessing. They rarely ask for the sacra- and provides him or her with ment of Viaticum but continue the guarantee of resurrection 4.6. Australia. In this im- to ask ‘has the patient received when faced with the extreme mense territory dying is a slow unction?’ They see unction as loneliness of death (the escha- process. Very many people the last sacrament even though tological dimension). Vi- live for a long time and gradu- the sacrament for the sick is aticum is thus an act of true ally grow weak. In a large regularly celebrated with the faith on the part of the dying number of situations people sick and the elderly. and of love of the community are kept alive and as a result To summarise: we need a that draws near to its loved during their last days they can catechesis on the administra- ones and comforts them at the neither speak nor eat nor tion of Viaticum. To this end, most difficult moment of their drink. As a result, the dying often cannot receive Viaticum because they are unable to 44 swallow or because they have been unconscious for a pro- tracted period of time. In homes of the elderly a large number of people suffer from dementia and thus do not ap- preciate Viaticum. All of these factors in the context of Aus- tralia have meant that Vi- aticum for the dying is rarely celebrated. A large number of sick people and elderly people have the opportunity to receive Holy Communion every week both in hospitals and in their homes during the weeks, the months and even the years that precede their deaths. Occa- sionally a dying person is fully conscious and is able to take part in the celebration con- the Ritual on ‘the pastoral care existence (the ecclesiological scious that death is near. When of the sick’ does not need to be dimension). death takes place he or she can revised given that little has so The liturgy as a source and receive Holy Communion as far been done to help those culmination of the life of the Viaticum but according to the who use it make themselves Church already places us in a experience of a large number able to offer more effective privileged situation of discov- of chaplains this rarely hap- pastoral care in this area. ering and living above all in pens. These kinds of patients the Sunday Eucharist the es- receive Holy Communion a chatological meaning of our large number of times during Conclusion being in Christ, in as much it the last days of their lives but precedes in the ‘already’ and Holy Communion is not nec- When the situation of illness ‘not yet’ the goods and the essarily administered as Vi- is especially grave and such as perennial praise of the saints aticum. to envisage the death of the who will be celebrated in the In most of the dioceses of sick person, it is an ancient heavenly Jerusalem. Australia there is a strong tra- practice of the Church to pro- The task of theologians is dition whereby members of vide the dying person with the thus to deepen analysis of the the laity bring the Holy Com- gift of the Eucharist in form of Eucharist as a sacrament of munion to the sick and the dy- Viaticum. To receive ‘Vi- resurrection and pastors have ing. Although they are well aticum’ is to bear witness is a the duty to make people un- trained for this kind of min- strong and especially signifi- derstand the richness and the istry they are rarely aware that cant way to that faith of which strength of the body and blood Viaticum should be adminis- the Christian made himself or of Christ at the moment of the tered. herself the heir from the day loneliness and tribulation of

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death.69 We can and we must text of the moment of our real Liturgie mit Kranken. Krankensal- bung, Hausmessen, Stärkung im Tod, say forcefully, like the Bish- passing over to the Father, in Vorschläge und Übertragungen, von K. ops in the papers on the Christ, with the grace of the RICHTER, M. PROBST, (H. PLOCK, Driew- thought and practice of Vi- Holy Spirit. er, Essen, 1973). MAGGIANI S., ‘Dalla ‘Sacrosanctum aticum in various nations and Concilium’ al libro rituale. Analisi e val- continents, that we must evan- Rev. EUGENIO SAPORI, M.I. utazioni’, in Rivista liturgica, 69 (1982) gelise Viaticum. This means Lecturer in Liturgy, 31-83. first and foremost ‘evangelis- The ‘Camillianum’ International MAZZARELLO S., ‘Il nuovo rito del- Institute l’unzione degli infermi nell’edizione uf- ing the meaning of death and ficiale italiana. Presentazione e note’, in of Health Care Pastoral Theology, its paschal significance. Our Liturgia. Notiziario del CAL, 8 (1974), Rome, Italy. 523-556. culture tends today to ill-per- MAZZARELLO S., ‘Liturgia dei mori- ceive the mystery of death, bondi, in Liturgia cristiana, messaggio which is seen as a taboo. di speranza. I nuovi riti dell’Unzione degli infermi, del Viatico e della racco- There is an urgent need for an mandazione dell’anima’, in Atti della intense and broad action of Bibliography XXIII settimana liturgica Nazionale, evangelisation, not to wave Bergamo 1972, edited by the CENTRO DI ‘Elenco degli “schemata” del “Con- AZIONE LITURGICA, Messaggero S. An- the scarecrow of death but to silium” e della Congregazione per il cul- tonio (Padua 1973; Collana liturgica evangelise it in its authentic to divino (Marzo 1964-1975)’, edited by nuova serie, 13), pp. 92-103. realism and in the perspective P. MARINI, in Notitiae vol. 18 (1982), NAUBER A., ‘Sakrament der Krankem 70 453-764. terminologische Beobachtaungen zum of Christian hope’. BAZZI P., ‘Viatico’, in Dizionario Ec- Ordo unctionis infirmorum’, in Liturgis- In definitive terms, we need clesiastico, III (Utet, Turin, 1958), pp. ches Jarbuch, 4 (1973), 375-379. ‘to think about’ and ‘to experi- 1311-1312. NEWNS B., ‘Anointing the Sick and BEAUDUIN L.M., ‘Le Viatique’, in La Viaticum’, in The Clergy Review, 56 ence’ the gift of Christ in the Maison-Dieu 15 (1948), 117-129. (1971), 942-950. Eucharist as Viaticum in a dif- BRANDOLINI L., Celebrare “con” e NOCENT A., ‘Il mistero eucaristico 45 ferent way, and the dying per- “per” i malati. Sussidio pastorale per la nel mistero del tempo’, in Rivista Litur- catechesi e la celebrazione dei sacra- gica, 61 (1974) 562578. son cannot be, and must not menti nelle istituzioni sanitarie (Rome, OÑATIBIA I., La Eucaristía en la en- be, left alone! 1993). fermedad y en la muerte, in Los sacra- Change in contemporary BRIDE A., ‘Viatique’, in Dictionnaire mentos de los enfermos. La pastoral de de théologie catholique, 15/2 (Paris, enfermos a la luz del nuevo Ritual (PPC, pastoral practice (which often 1950), coll. 2842-2858. Madrid 1974), pp. 111-135. ignores this sacrament) should BROWE P., ‘Die Sterbekommunion RAMOS M., ‘La eucaristía como viáti- also be further promoted im Altertum und Mittelalter’, in co. El sacramento del tránsito de esta vi- Zeitschrift für Katholische Theologie, 60 da’, in Phase, 19 (1979), 43-48. through a capillary catechesis (1936), 1-54, 211-240. RIGHETTI M., Manuale di storia litur- not only in places of suffering DALLA MUTTA R., ‘Il Viatico ai gica, III, L’Eucaristia sacrificio (Messa) but above all in parishes, dio- morenti: panoramica storica’, in Rivista e sacramento (Àncora, Milan, 19562)), di pastorale liturgica, 33 (1995/3), 23- pp. 488-496. ceses and places of study 30. RIVELLA M., ‘Amministrazione e (seminaries and faculties of DAVANZO G., ‘Il Viatico: suggeri- ricezione dei sacramenti in pericolo di theology). For that matter, we menti pastorali’, in Rivista di Pastorale morte’, in Quaderni di Diritto Eccle- Liturgica, 33 (1995/3), 4045. siale, 9 (1996), 314-320. should remember that ‘in the DIDIER C., ‘Il Viatico’, in DIDIER C., ROCCHETTA, ‘Viatico’, in Dizionario Eucharist there is a clear and Il cristiano, la malattia e la morte di Teologia Pastorale Sanitaria, edited decisive eschatological per- (Rome, 1961), pp. 91103. by G. CINÀ ETAL. (Camilliane, Turin, DONGHI A., ‘Il significato escatologi- 1997), 1360-1366. spective because the Eucharist co della celebrazione eucaristica’, in ROUILLARD F., ‘La liturgia della is already a participation on Rivista di pastorale liturgica 33 morte come rito di passaggio’, in Con- the banquet of the future king- (1995/3) 18-22. cilium, 14/2 (1978), 303316. FALSINI R., ‘Il senso del Viatico ieri e ROUILLARD PH., ‘Viatique’, in G. dom and the ‘pledge’ of resur- oggi’, in Il sacramento dei malati. As- MATHON AND G.H. BAUDRY (eds.), rection. The Eucharistic cele- petti antropologici e teologici della Catholicisme. Hier, aujour’hui, demain, malattia. Liturgia e pastorale (Leu- T. XV, (Letouzey et Ané, Paris, 2000), bration of the first Christian mann-Turin, Elle Di Ci, 1975), 334 pp. coll. 981-983. communities conserved an ex- (Quaderni di Rivista liturgica, n.s., 2), RUSH A.C., ‘The Eucharist: The pectation of the final and com- 191208. Sacrament of the Dying in Christian An- FARNÉS P., ‘Los testos eucológicos tiquity’, in The Jurist. Studies in Church plete coming of the Lord in a del nuevo ritual de la unctión de los en- Law and Ministry, 34 (1974), 10-35. living and renewed way? cor- fermos’, in Phase 13, (1973), 143-155. SCHMIT G.R., ‘Kommunion als rect desire for encounter with FERNANDEZ A., ‘Eucharist as vi- Wegzhrung. Vorschläge der aticum. The sacrament of life’ (Pars lutherischen Kirchen in den USA und Christ is a fundamental feeling diss. ) Romae, Pont. Ath. S. Anselmi Kanada, in Lutherische Monatshefte. in our lives as believers, it al- 1997, XIV + 101. Ökumenische Korrispondenz, 16 lows us to live with serenity GERARDI R., ‘Il Viatico’, in Lexicon: (1977),195-198. dizionario teologico enciclopedico SICARD D., ‘Le Viatique : perspec- our own daily lives in the (Piemme, Casale M. (Al) 1993), pp. tives nouvelles ?’, in La Maison-Dieu, comforting life of hope and it 1128-1129. 113 (1973), 103-114. finds strong nourishment in GRABKA G., ‘Christian Viaticum: A SICARD D., ‘Morire da cristiano. La Study of its Cultural Background’, in celebrazione pasquale del Viatico’, in J. the Eucharist, the true food of Traditio. Studies in Ancient and Me- GELINEAU (ed.), Assemblea santa. Man- eternal life’.71 dieval History, 9 (1953), 1-43. uale di liturgia pastorale, (original title: This last dimension which GY P-M., ‘Le nouveau rituel romain Dans vos assemblées. Manuel de pas- des malades’, in La Maison Dieu, n. 113 torale liturgique, Paris-Tournai, 1989), comes to us from the liturgy (1973), 29-49. Italian edition edited by E. LODI (EDB, and in particular from the Eu- HANNON J.J., Holy Viaticum. A His- Bologna, 1991), pp. 569-573. charist which constantly re- torical Synopsis and a Commentary SOUCHON-CHAMPAGNE P., ‘Le via- (Cath. Univ. Am. Press, Washington, tique’, in La Maison-Dieu, 205 (1996), minds us of it in the prayers 1951). 81-89. ‘after communion’ of Holy LECLERQ H., ‘Communion des WIRIX B., ‘The Viaticum: from the Mass should lead us to hope mourants’, in Dictionnaire d’Archeolo- Beginning until the Present Day’, in gie Chrétienne et Liturgie , III,2, Li- Bread of Heaven. Customs and Prac- for greater interest and adher- brairie Letouzey et Ané, Paris 1948, tices Surrounding Holy Comunion. Es- ence to Viaticum in the con- coll. 2446-2447. says in the History of Liturgy and Cul-

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ture, edited by C. CASPERS, G. LUKKEN, Vaticani II, vol. I, pars 2, p. 372. The p. 57; Cap. VI. Ordo De commendatione AND G. ROUWHORST (Kok Pharos, Kam- proceedings of the Second Vatican morientium, p. 58; Chap. VII. Textus di- pen, 19952) pp. 247-269. Council are hereafter abbreviated with versi in ritibus pro infirmis adhibendi, the acronym ASCOV, followed by the pp. 64-80. volume, part and page(s). 47 OUI, n. 26. 26 The Latin text in the proceedings of 48 OUI, n. 26. Notes the Second Vatican Council, read: n. 58 49 OUI, n. 27. (Collatio sacramenti). Unctio infirmo- 50 OUI, n. 28. 1 Cf. A. CRISCITO, ‘Viatico’, in Enci- rum regulariter locum habeat post con- 51 Cf. OUI, n. 29. clopedia Cattolica, XII (Vatican City, fessionem et ante receptionem Eucharis- 52 Cf. OUI, nn. 30-31. 1954), coll. 1553-1555. tiae: ASCOV, I/1, p. 285. We note here 53 OUI, n. 35. 2 Cf. can. 13 of the Council of Nicea the use of the term ‘Eucharist’ and not 54 OUI, n. 37. [325]; can. 3 of the Council of Orange ‘Viaticum’. 55 The functions entrusted to the [441]. 27 (Amendment n. 5). n. 74. Praeter parish priest in a special way are 3) to 3 This ritual was recently published ritus seiunctos unctionis infirmorum et administer Viaticum and the anointing as: Rituale Romanum. Editio princeps Viaticum, conficiatur ordo continuus se- of the sick, the provision of 1003, ? 2 (1614), anastatic editino, introduction cundum quem unctio aegroto conferatur and 3 still applying, and to impart the and appendix edired by M. SODI AND J. post confessionem et ante receptionem apostolic blessing...: CDC, 530. J. FLORES ARCAS, forword by A.M. TRI- Viatici: ASCOV, II/2, pp. 553-554. Here ? After providing a definition of a ACCA, Libreria Editrice Vaticana, Vati- the sacrament of the Eucharist as Vi- chaplain in can. 564 (the chaplain is the can City, 2004 (Monumenta liturgica aticum is specified. priest to whom is entrusted pastoral care Concilii Tridentini, 5); for the pastoral 28 Cf. A. FERNANDEZ, in ASCOV, II/2, on a stable basis, at least in part, of a care in health of this ritual see E. SAPORI, p. 424. community or a specific group of faith- La cura pastorale del malato nel Rituale 29 Cf. I. DRZAZGA, in ASCOV, II/2, p. ful, and which must be exercised folli- di Paolo V (1614) e in alcuni Ordini re- 624. wng universal and particolar law), can ligiosi del XVII secolo. Studio storico- 30 Cf. R.I. PIÉARD, in ASCOV, II/2, p. 566 1 establishes: ‘The chaplain must be liturgico (CLV-Edizioni Liturgiche, 841. provided with all the faculties required Rome, 2002) (Biblioteca ‘Ephemerides 31 Cf. P. A. YAMAGUCHI, in ASCOV, by ordered pastoral care?nd because of liturgicae’ - ‘Subsidia’, 123; Studi di II/2, p. 895; I. ZIAD, in ASCOV, II/2, p. his office he has the faculty?o adminis- liturgia n.s., 43). 901. ter to them Viaticum and anointing of 4 Cf. Rituale Romanum, pp. 52-56 32 Cf. D. NEŽIC´, in ASCOV, II/4, pp. the sick, as well as to confer the sacra- 46 (the pages indicated are those of the 280-281. ment of confirmation to those amongst anastatic editino and not those of the 33 Cf. J.M. GUZMAN GONZALEZ, El di- them who are threatened by death’. volume just cited); for a brief comment aconado en ‘Lumen Gentium’ 29 (Pon- 57 CDC, can. 911 1. and history see M. RIGHETTI, Manuale di tificium Athenaeum Sanctae Crucis, Ro- 58 CDC, can. 911 2. storia liturgica, III, La Messa. Commen- mae, 1996). 59 Cf. n. 39 of the Instruction Eu- to storico-liturgico alla luce del Con- 34 LG, 29. Cf. Constitutionis dogmati- charisticum mysterium (25.05.1967) of cilio Vaticano II con un Excursus sulla cae Lumen Gentium synopsis historica, the Sacred Congregation for Rites, Messa Ambrosiana di P. Borella (Ànco- edited by G. ALBERIGO AND F. MAG- which presented such contents before- ra, Milan, 1998; 19663), pp. 545-553. ISTRETTI (Istituto per le Scienze Reli- hand in Enchiridion Vaticanum, 2 5 Cf. Rituale Romanum, pp. 52-53. giose, Bologna 1975), p. 160: reference (1963-67), EDB, Bologna 198912, n. 6 Cf. Rituale Romanum, p. 53. to the schemata nn. 2ter, 3, 3bis, LG. 1339. 7 Cf. Rituale Romanum, pp. 54-55. 35 LG, 29. 60 CCC, 1392. 8 Accipe frater, vel soror, viaticum 36 GS, 38. 61 CCC, 1517. corporis Domini nostri Iesu Christi, qui 37 ‘Elenco degli “schemata” del “Con- 62 ‘the Church offers those who are te custodiat ab hoste maligno et perdu- silium” e della Congregazione per il cul- about to leave this life the Eucharist as cat in vitam aeternam. Amen.. to divino (Marzo 1964-1975)’, edited by Viaticum... It is the seed of eternal life 9 Cf. Rituale Romanum, pp. 55-56. P. MARINI, in Notitiae vol. 18 (1982), and the power of resurrection... The 10 Cf. Jn 6: 54; St. Thomas Aquinas, pp. 455-456. Sacrament of Christ once dead and now Summa Theologiae, 3a, q. 80, a. 11. 38 Cf. A. BUGNINI, La riforma liturgi- risen, the Eucharist is here the sacrament 11 Cf. can. 864 1 of the Codex Juris ca (1948-1975) (Rome, CLV Edizioni of passing over from death to life, from Canonici of 1917 (hereafter CJC). liturgiche, 19972 ; BEL, ‘Subsidia’, 30) this world to the Father’: CCC, 1524. 12 CJC, can. 865; the prescription as p. 663. 63 ‘Just as the sacraments of Baptism, such is taken up to the full in Rituale Ro- 39 The texts are in Latin: Titulus: Re- Confirmation and the Eucharist form a manum (edition of 1925), tit. IV, chap. latio de unctione infirmorum, de Viatico unity called ‘the sacraments of Christian 4, n. 2; tit. V, chap. 4, n. 10. et exsequiis. Index: Introductio (p. 1); I. initiation’, so too it can be said that 13 Cf. CJC, cann. 2270-2271. Titulus de ritibus infirmorum (p. 2); II. Penance, the Anointing of the Sick and 14 Cf. CJC, can. 861. Titulus de Viatico et commendatione an- the Eucharist as viaticum constitute at 15 Cf. CJC, can. 854 2. imae (p. 5); III. Titulus de exsequiis, (pp. the end of Christian life ‘the sacraments 16 Cf. CJC, cann. 848-850; cf. also 7-10): cf. ‘Elenco degli “schemata”’, p. that prepare for our heavenly homeland’ CJC can. 397 3 and can. 514. 758. or the sacraments that complete the 17 Cf. however CJC, can. 864 2. 40 ‘Elenco degli “schemata”’, p. 759. earthly pilgrimage’: CCC, 1525. 18 For the complete proceedings of the 41 Cf. ‘Elenco degli “schemata”’, p. 64 Cf. L. BRANDOLINI, Celebrare study meeting, with the title ‘La liturgie 759, where the index is presented in the- “con” e “per” i malati. Sussidio pas- des malades’, see n. 15 (1948) of the re- following order: Praenotanda, p. 2; I. torale per la catechesi e la celebrazione view La Maison-Dieu. De visitatione et communione infirmo- dei sacramenti nelle istituzioni sanitarie 19 Cf. n. 15 of MD, ‘Le viatique’, pp. rum, p. 10; II. Ritus unctionis infirmi qui (Rome, 1993); R. DALLA MUTTA, ‘Il Vi- 130-142. incipit esse in periculo mortis, p. 13; III. atico ai morenti: panoramica storica’, in 20 Cf. B. BOTTE, L’onction des De Viatico, p. 19; IV. Ordo praebendi Rivista di Pastorale Liturgica, 190 malades, pp. 91-107. sacramenta infirmo qui est in proximo (1995), 23-30; G. DAVANZO, ‘Il Viatico: 21 Cf. L. BEAUDUIN, ‘Le viatique’, in mortis periculo, p. 23; V. Textus diversi suggerimenti pastorali’, in Rivista di La Maison-Dieu, n. 15 (1948), pp. 117- in ritibus pro infirmis adhibendi..., pp. Pastorale Liturgica, 190 (1995), 40-45; 129; A.G. MARTIMORT, ‘L’ ‘Ordo com- 28-40. R. FALSINI, ‘Il senso del Viatico ieri e mendationis animae’’, Ibidem, pp. 143- 42 ‘Elenco degli “schemata”’, p. 760. oggi’, in Il sacramento dei malati (Leu- 160. 43 ‘Elenco degli “schemata”’, p. 760. mann, 1975), pp. 191-208; A. NOCENT, 22 Acta et documenta Concilio Oecu- 44 ‘Elenco degli “schemata”’, p. 761. ‘Il mistero eucaristico nel mistero del menico Vaticano II apparando, Series I 45 A. BUGNINI, La riforma liturgica tempo’, in Rivista Liturgica, 61 (1974), (Antepraeparatoria), App. vol. II..., cura (1948-1975), p. 670. 562-578; PH. ROUILLARD, ‘La liturgia et studio SECRETARIAE PONTIFICIAE COM- 46 Cf. ‘Elenco degli “schemata”’, p. della morte come rito di passaggio, in MISSIONI CENTRALIS PRAEPARATORIAE 761: Titulus: Ordo unctionis infirmorum Concilium, 14/2 (1978), 303316. CONCILII VATICANI II (Typis poliglottis eorumque pastoralis curae. INDEX: De- 65 As regards some situations I here Vaticanis, Vatican City, 1961), pp. 70- cretum sacrae Congregationis pro Cultu take advantage of some of the papers 71. divino, p. 5; Constitutio apostolica Pauli sent to the Pontifical Council by some 23 Acta et documenta, Series I (An- VI de sacramento unctionis infirmorum, bishops responsible for pastoral care in tepraeparatoria), App. vol. II, pp. 95- p. 7; Praenotanda p. 13; Cap. I. De visi- health: Msgr. J.L. CHARRON, C.PP.S, 101. tatione et communione infirmorum p. Bishop of Moines, Iowa (United States 24 Cf. Acta et documenta, Series I 23; Cap. II. De unctione infirmi p. 30; of America); Msgr. J.M.WINGLE, Bishop (Antepraeparatoria), App. vol. II, p. Cap. III. De Viatico, p. 40; Cap. IV. Or- of Saint Catharines (Canada); Msgr. J. 129. do praebendi sacramenta infirmo qui est E. JIMÉNEZ CARVAJAL, Auxiliary of 25 Cf. V. MALANCZUK, in Acta syn- in proximo mortis periculo, p. 49; Cap. Cartagena-Colombia (LATIN America odalia sacrosancti concilii oecumenici V. De confirmatione in periculo mortis, Latina and Colombia); Msgr. T. KWAKU

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MENSAH, Bishop of Obusai (Ghana), La neta distinción establecida con el munion au corps (et au sang) du Msgr. P. J. CONNORS, Bishop of Ballarat Viático, como sacramento del tránsito Seigneur ressuscité”: PH. ROUILLARD, (AUSTRALIA). de esta vida, ayuda a situar la santa Un- ‘Viatique’, coll. 982-983. 66 ‘Un hereux effort a donc été rélisé, ción en su justo momento”: Ritual de la 70 C. ROCCHETTA, ‘Viatico’, in au plan liturgique, pour rendre l’ultime Unción y de la Pastoral de Enfermos Dizionario di teologia pastorale sani- communion sa place et sa fonction de (Barcelona 19874), n. 65. taria, edited by G. CIN ET AL., Camil- dernier sacrement, faisant participer le 68 ‘With the same care and concern liane, Turin, 1977, p. 1365. The same mourant la mort et la réurrection du we must also refer to the conscience of author then continues: ‘In fact there is an Christ. Dans la pratique, il faut recon- the faithful the duty to renew their bap- absence of a real awareness of the posi- naître qu’en de nombreux pays peu de tismal faith at the moment of passing tive significance of Viaticum as the chrétiens reçoivent le viatique avant de over from this life, and to restore them- paschal victory of Christ over death and mourir, et les pasteurs ne semblent pas selves with Viaticum of the body and as a spiritual accompaniment on the s’en émouvoir. Dans les pays riches, o blood of Christ as a pledge of resurrec- voyage beyond this life. There is often a 75% des habitants meurent l’hôpital ou tion, in line with the words of Jesus: ‘the tendency to postpone the presence of the en clinique, il n’est pas toujours facile de man who eats my flesh and drinks my priest at the bedside of the dying person porter la communion au mourant, et en- blood enjoys eternal life, and I will raise until the threshold of that person’s con- core moins de célebrer la messe près de him up on the last day’ (Jn 6:54). Thus sciousness has been crossed, almost as if lui. En maintes régions, l’extrême-onc- Viaticum is the sacrament of the dying Viaticum was a sign that arouses fear or tion est encore considérée comme l’ul- and all the baptised who can draw near even an action of ill presage. The Code time sacrement”: PH. ROUILLARD, ‘Via- to communion are required to receive it. of Canon Law wisely urges that ‘Holy tique’, in G. MATHON AND G.H. BAUDRY This is because at the moment of death, Viaticum is not deferred for too long; (eds.), Catholicisme. Hier, aujour’hui, whenever that moment arrives, the com- those who care for souls should diligent- demain, XV (Letouzey et An, Paris, mandment to receive Holy Communion ly keep watch to ensure that the sick re- 2000), col. 982. applies to all the faithful’: Bishops of the ceive its comfort when they have full 67 “La Unción de los enfermos es el Croatia, ‘Chiamati alla santità’, in Il possession of their faculties’ (can 922). sacramento específico de la enfermedad Regno. This indication amounts to a dictate, y no de la muerte. De acuerdo con la 69 “Il appartient donc aux théologiens which should be matched by an effective doctrina del Concilio Vaticano II, el Rito d’approfondir la réflexion sur evangelisation, proposed from early de la Unción está concebido y dispuesto l’eucharistie comme sacrement de ré- youth and in every sphere of the pastoral para tal situación, como lo demuestra el surrection, et aux pasteurs et à leurs col- action of the Church’: Ibidem. cambio de la fórmula sacramental y el laborateurs laïcs de faire comprendre 71 G. GESTORI, ‘Il giubileo: un invito a resto de las oraciones, orientadas, con- aux malades en danger de mort la festa di nozze (7 settembre 1999)’, in 47 forme a la más genuina Tradición, hacia richesse que représente pour eux, dans Lettere Pastorali 1998-1999 (Magistero la salud y restablecimiento del enfermo. leur solitude et leur angoisse, la com- episcopale, Verona, 2001), col. 90.

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Viaticum: Theological Reflections

In illness or when death as the three fundamental as- uity between Viaticum and threatens man becomes aware pects of pastoral care for the communion for the sick. It was of the precarious character of sick. administered in the two forms, his being and the illusory na- From a historical point of that is to say by dipping the Eu- ture of most of the values that view we should not lose sight charistic bread in the consecrat- guide ordinary existence. At of the fact that the three sacra- ed wine. The Eucharist was the same time he presents him- ments of the Christian exodus celebrated at home. During the self to others as a worrying or the last pilgrimage – recon- second millennium, given that symbol of the inescapable end- ciliation, anointing of the sick anointing had become the ing of life and the imminent and the Eucharist – perform the sacrament of the dying, com- threat of death. role of ‘Viaticum’ in the broad munion for the sick was hardly Amongst the acts that are a sense of the term, namely pro- distinguished from Viaticum at part of pastoral care for the vision for the last journey. At a practical level. Vatican Coun- sick, there exists one that is the decisive moment the sick cil II confirmed a movement called communion in the form person is waiting for death but that involved a return to the of Viaticum. At first sight this also for that help that comes original sources, a movement seems a communion like all from on high. While the defini- that still today encounters diffi- 48 the others. But a careful exami- tive moment in his life is pro- culty in becoming manifest nation enables us to see that duced – that which is irremedi- everywhere. In the first part of this religious act has a much able for him and his loved ones this paper I will try to outline more profound and specific – in a tension of hope he can re- this historical movement and in meaning. It is this meaning to ceive Viaticum, the principle the second there will be an at- which I will dedicate my paper. provision for the journey of life tempt at a theology of Vi- This analysis will thus confine towards death and thus towards aticum. itself fundamentally to the lev- eternal life (Viaticum = food el of an attempt at a theology for the journey). The dying per- of Viaticum, without seeking son can call for unfailing help 1. The Context of the to solve the great problems that using the words of Revelation Origins of Viaticum and pastoral care in relation to Vi- (3:20): ‘Behold, I stand at the Later Developments aticum presently raises: how to door and knock; if anyone spread awareness within the hears my voice and opens the Here what interests us is not people of God about the im- door, I will come in to him and historical research, which can portance of this sacrament eat with him, and he with me’. be read in any textbook on which, indeed, is often not re- The journey takes place with liturgical history, but some ele- quested? How is it to be cele- Christ. This liturgical act ex- ments connected with the use brated in a way that involves presses the tenderness of, the of Viaticum in terms of its the- family relatives and the trust in and the hope of salva- ological motivations and mean- Church community? tion. ing. The use of Viaticum is I will confine myself here Greater knowledge about Vi- closely bound up with commu- simply to stressing that such aticum requires certain clarifi- nion for the sick and is there- problems require a continuous cations. First of all it is neces- fore characterised as commu- catechesis on what dying in a sary to distinguish between nion for those people who are Christian way means, that is to communion brought to sick threatened by death. It is by say that one is dealing here people and communion re- now well known that at the out- with integrating into our ordi- ceived as Viaticum. This dis- set it was a common practice nary catechesis (at times of tinction allows us to see how for the faithful after the cele- homilies and preparation for the Church has taken care of bration on Sunday to take com- the sacraments) the subject of her (gravely) sick members munion to those who had not death and its Christian mean- during the various ages of the been present and above all to ing. In this paper, however, an past and in various cultural the sick. It is within this con- attempt will also be made to contexts. Then the relationship text that Viaticum is to be emphasise certain central fea- between Viaticum, Penance placed, as the Instruction Quam tures of the theology of Vi- and the Anointing of the Sick plurimum (1 October 1949) of aticum. should also be clarified. the then Sacred Congregation In order to delineate certain In the early centuries Vi- of the Sacraments well empha- features of such a theology one aticum was very distinct from sised: ‘the primary and original needs to place Viaticum within communion brought to the sick purpose of the keeping of the the context of communion be- because it was limited to situa- host outside Mass is the admin- tween all the suffering mem- tions involving imminent istration of Viaticum’.1 It is dif- bers of the (celestial and earth- death, even though from the ferent from ordinary commu- ly) Church, of penance and of point of view of ritual there nion because of the simple fact the anointing of the sick, seen was no distinction during antiq- that Viaticum is received only

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when there is a danger of immi- ered a journey (migratio ad did not remove the mediating nent death. Danger of death is Dominum), this celestial food function of the Church but em- not necessarily connected with helps the Christian in his jour- phasised the awareness of the illness. It can exist when a per- ney: Viaticum is the bread of Church that she is at the service son is in a violent context or the journey. In this sense of the Kingdom of the Father in when a person has to engage in should certain Biblical pas- the humility of never wanting a very dangerous journey or sages be interpreted. to take the place of the Father, form of work, or when a person During his long journey to- who knows the hearts of men is faced by imminent execution wards Mount Oreb the Prophet more deeply. In a certain sense (for example a person sen- Elia was fed by the angels (1 this was an affirmation of the tenced to death). In general it is Kings 19:5-8). The passage absolute humility of God. given in the two forms. from John 6:54 has a special Church practice envisaged the According to its etymology, significance: ‘he who eats my reconciliation of penitents Viaticum means ‘provision for flesh and drinks my blood will threatened by death through the a journey’ or ‘provision in the have eternal life, and I will means of the Eucharist and it mouth’ for the journey (ephodi- raise him up at the last day’. was held that ‘Viaticum’ in- on). In a pagan context this One could also quote Revela- cluded penance and the Eu- tion 3:20. The ancient Church charist. Indeed, the canon emphasised this dimension of refers to ‘oblationis particeps’. Viaticum as an aid, the neces- However, the term ‘Viaticum’ sary support for the faithful would come to refer to the Eu- who are about to begin the charist alone. In addition to journey towards the celestial penance in the ancient Church homeland. Viaticum had a close connec- 49 The ecumenical council of tion with the anointing of the Nicea (325), in canon 13, em- sick. phasised this need for Viaticum During the Carolingian re- in the journey from this life to form (VIII-IX centuries), at eternity. Indeed, to solve the least three factors can be de- question of Viaticum in relation tected that played a role in the to an apostate (the purists de- process at the end of which Vi- nied Viaticum to apostates who aticum would become the last died before having finished solemn communion and their period of penance),3 the anointing the last sacrament of Council stressed the fundamen- the dying. First of all one tal principle by which Viaticum should note an important de- is a right that cannot be denied crease in communion. From the to the dying: ‘as regards those seventh to the eighteenth cen- who are at the end of their turies most Christians took lives, the ancient canonical dis- communion only three times a cipline will be observed by year. Another factor was the which if someone is about to concentration of all pastoral die no faithful who requests it care in the person of the priest. meant both food and money can be denied it’.4 At the hour The role of the faithful, in this (obulus) to pay the ferryman of death the Church must give sense, was constantly in and to cross the Styx. An obu- way to God because the hour of diminution. A third factor is lus was placed in the mouth of death is the hour of the Lord. that during the time of the the dead person.2 But from the The Eucharist is seen in its Charles the Great three sacra- outset the Christian meaning sanctifying aspect. It completes ments were concentrated to- diverged from pagan customs. the reconciliation that is still gether at the end of a person’s Christian Viaticum is for the not fully complete on the jour- life. For centuries the Chris- living and not for the dead. Var- ney of penance here on earth. tians postponed the sacrament ious synods and councils Here we again find the nexus of reconciliation to the end of would prohibit the practice of between Viaticum and life. In this period the anointing placing the consecrated host in penance. of the sick became extreme the mouth of a dead person. It is worthwhile recalling a unction given to the dying, The reason for this prohibition concept that is to be found fre- amongst other things because was purely religious – a Christ- quently in the ancient Church they could not be anointed ian should not have to pay for and which was especially em- without having confessed. The his journey to the place of eter- phasised by St. John of obligation to receive Viaticum nal rest. He receives it as a gift Chrysostom and St. Augustine, was conserved but it was re- without there being merit. The namely that one could cease to ceived before anointing. The Eucharist is not a price that has be in grace with God because order of sacraments was thus to be paid. It is intended to cre- of sins for which the Church laid down in the following ate unity with the Lord. As Vi- did not excommunicate, just as way: first reconciliation, then aticum, it is a pledge of eternal one could be in grace with God communion and finally anoint- life. Other meanings are added while being excommunicated ing. The priest gave commu- to this one. As death is consid- by the Church. With this they nion-Viaticum at the home of

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the sick person. During the communion, reconciliation, sick person threatened by im- twelfth century the celebration anointing and, lastly, Viaticum minent death but who is still of Viaticum acquired a more and prayer for the sick. The on- conscious. The last sacrament solemn and public character. ly exception here is the stress is followed by the prayers for This was a period that wit- on the Eucharist in Viaticum: if the commendation of the dying nessed the flourishing of the death is imminent, Viaticum is person. cult of the Eucharist. The re- to come before anointing Amongst the documents that ceiving of Viaticum lost its (Praenotanda, 30). The Ritual have contributed to the renewal original character of being the prefers to give Viaticum during of the liturgy of the sick and the final preparation for death and a Eucharistic celebration for dying, mention should also be became a kind of second or last the same reasons: communion made to the Instruction ‘Im- solemn communion. Its mean- in the two forms and the com- mensae Caritatis’ (1973). This ing of being a ‘provision for a munal character of the celebra- document also deals with the journey’ or a ‘pledge’ of resur- tion. ministry conferred on members rection lost ground. If this is possible before of the laity to bring commu- The change in recent times communion, the dying person nion to the absent, whether sick had its origins as well in a should renew his profession of or in good health.9 It reduced speech made by Dom Lambert faith (28). In this way is estab- the period of fasting for the Beauduin5 at the liturgical ses- lished the direct connection sick, the elderly and the people sion of Vanves. He asked for a with the first journey, that of near to the sick people to fif- return to the original sources, baptism. The faithful professes teen minutes. In 1973 the ‘Rit- that is to say a restoration of the the realities on which he has ual of the Eucharist outside original order of the sacraments based his life. One is dealing Holy Mass’10 was published. In 50 of the sick and the dying, here with a profession of faith, the second chapter on commu- namely reconciliation, anoint- perhaps the most solemn of the nion for the sick it is stated that ing of the sick, and Viaticum whole life of the believer. communion should preferably for the dying. The essential condition for Viaticum was the danger of dying: ‘beati mortui qui in Domino moriuntur’. The anointing of the sick, instead, was the sacrament of the sick: ‘et oratio fidei salvabit infir- mum et alleviabit eum Domi- nus’ (Jas 5:15). A dangerous journey, a death sentence etc, were situations in which Vi- aticum could be given. The communal dimension of Vi- aticum came to be increasingly emphasised. In 1963 the Constitution on the Liturgy of the Second Vati- can Council re-established the original order: anointing for the sick and Viaticum for the dying (nn 73-74). The Institution ‘De cultu mysterii eucaristici’ (1967)6 emphasised the impor- However, two points of dif- take place in the company of tance of Viaticum and suggest- ference between the ancient or- the family and that Sunday is ed the celebration of the Eu- der and the ritual of Vatican the best day for this. The faith- charist at the bedside of the Council II can be observed. ful who bring the communion sick person. According to this First of all, Viaticum is dealt should come to Sunday Mass. Instruction, celebration at the with within the section of the People draw near to the altar home of a sick person facilitat- sacrament of the sick and not in after the ‘Our Father’. After re- ed communion in the two the ritual for the dead. Thus the ceiving communion they are forms both for the sick person ‘Praenotanda’ refer a great deal sent to the sick. At the home of and for the family relatives, to the sick person who receives the sick people they read some and thus also the Church di- Viaticum. Number 27 of the verses from the Gospel and the mension of the celebration was ‘Praenotanda’ calls on minis- sick person then receives com- emphasised: a Christian dies in ters to be careful about ensur- munion. This communal di- church.7 The Ritual Ordo unc- ing that Viaticum is not always mension is still very important tionis infirmorum eorumque postponed – it is better for the for communion in the form of pastoralis curae (1972)8 re- sick person to receive the com- Viaticum, as we will see when flects the fundamental choice fort of this sacrament when he we address the theology of Vi- of the Second Vatican Council still has full use of his faculties. aticum. Here an attempt will be in the division and arrangement Since Vatican Council II the made to bring out how canon of its chapters: visit to the sick, subject of Viaticum has been a law and the Catechism of the

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Catholic Church see Viaticum. words of the Lord: who eats of four verbs of the account of the The CIC (1983) repeats the my flesh…has eternal life, and institution of holy communion fact that Viaticum is an obliga- I will raise him up on the last and they can help us to draw up tion for every Christian (can. day’ (Jn 6:54). a theology of Viaticum: to take 921) and invites priests to fulfil The sacrament that is cele- (‘he took the bread and cup’); their responsibilities (can. 530, brated is often accompanied by to thank; to break; and to give. § 3; 911, 922).11 The Catechism certain effects of grace: the The first verb corresponds to of the Catholic Church (1992) profound serenity of the suffer- the giving of gifts; the second summarises the doctrine very ing man, an interior peace that to the Eucharistic prayer in it- well: communion ‘received at gives the certainty of being self; the third to the breaking of this moment of ‘passing over’ loved unconditionally, and a the bread; and the fourth to the to the Father, has a particular new relationship with his loved act of communion. Each person significance and importance. It ones because of his peace who takes part in the supper of is the seed of eternal life and which is rediscovered through the Lord – whatever his situa- the power of resurrection’ the body of Christ and also tion or his state of health – can (CCC, n. 1524). And here we through the body of the identify with these four mo- come to the presentation of the Church. Viaticum generates an ments, which for him are like theological meaning of Vi- act of faith. Indeed, ‘commu- the script of his existence. Ac- aticum. nion received in the form of Vi- cepting to take in order to offer aticum must be held to be a is nothing else but an invitation special sign of participation in to allow oneself to be guided 2. Towards a Theology the paschal mystery celebrated by God, an invitation to not to of Viaticum in the sacrifice of the Mass: to keep oneself to oneself, to open the mystery, that is to say, of one’s heart to God and to give 51 In essential terms, the mean- the death of the Lord and his oneself to Him, with every- ing of communion for the sick journey to the Father. In it the thing that characterises one’s and Viaticum is not different faithful, who is about to leave own existence. This is an invi- from the profound meaning of this life strengthened by Christ, tation to give oneself up totally every other form of commu- receives the pledge of resurrec- to His hands: ‘Your will be nion. But it is a special form of tion’.12 Every Eucharist done’. To thank God means to communion. This Eucharist achieves in us a certain part of want to give again to God all reaches strong human situa- prefigured death and is a the graces that have been re- tions in order to go beyond pledge of eternity. ceived from Him, graces that them and to declare the essen- Viaticum is not only food for are transformed through the ac- tial – to proclaim a future with the journey and a defence tion of the Spirit in us and a certain fullness in a way that against its dangers. It expresses through us. This means giving respects the pathway of the sick and actuates life in terms of the up, and not keeping to oneself, person and in a way that con- sacrifice of Christ. Death takes everything that has been reforms to his freedom. There is a on the character of an offering, ceived. We receive from anoth- celebration of the person’s self- of a final self-giving to God in er. ‘To break’ is nothing else delivery into the hands of the an inner and generous impetus but to express one’s own wish Lord and the person’s trust in linked to that of Christ. Indeed to share with one’s brethren. him. Where the body suffers, it is taken on by Christ and This is a fundamental ap- Christ speaks of his presence brings us to the passing over, proach. Once again: an act of and his promise. It should be the Easter of Christ. With Vi- giving and of openness of seen as a form of communion aticum one takes part in the heart. Lastly: ‘to give’. In es- that brings us to dying in a paschal mystery of Christ and sential terms it is Jesus himself Christian way, as help so that one is united to his sacrificed who gives himself to man. Man people may die as Christians, and glorious body, to his blood receives what Jesus gives him. accept death and rise above it. that is shed and full of life, to But this reception cannot re- It is a provision for a journey his passing over from this main self-enclosed. The food that helps the Christian to pass, world to the Father. Where this that is received once again in- with Christ, from an earthly takes place at every Mass in a vites us to sharing. A gift leads condition to the condition of symbolic way, here the symbol to a gift. It is this approach that true life, of fullness of life. It is about to reach its full and is meant by the phrase ‘ite mis- helps the person not only to die visible reality in the dying be- sa est’. ‘Go and share with but also to defeat death, to liever. Indeed, communion in your brethren, do not stay here, transfigure this tragic moment the form of Viaticum is a spe- but come back next Sunday to of human existence, to over- cial sign of participation in the remember again as the Lord come and pass over the period mystery that is celebrated in the told you’. of death by bestowing the sacrifice of the Mass, the mys- One is dealing here with four bread of life on the believer. N. tery of the death of the Lord actions of giving and of open- 26 of the text is explicit: ‘in the and his passing over to the Fa- ness of heart, of four actions in passage from this life the faith- ther.13 In it takes place the vic- which the whole of the material ful, strengthened by Viaticum tory of life over death. Four ac- of our life is placed upon the of the body and blood of tions of the Eucharistic prayer cross of Christ who then takes Christ, receives the pledge of especially capture our attention it to the Father. For this reason, resurrection, in line with the because they correspond to the the Eucharist is the place

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whither all the situations of our 28 of the ‘Praenotanda’ (intro- Cor 11:26). Because of its es- life are taken, also and above duction to the Ritual for the chatological dimension, the all else at the last moment, situ- Anointing and Pastoral Care of Eucharist is the sacrament of ations that are raised up to the the Sick) clearly declares: ‘in hope, the ‘sacrament of the fu- Father in an action of thanks- the celebration of the Viaticum ture kingdom to which are in- giving with the wish, the de- the faithful should renew the vited to take part all those who sire, to be transformed by Him faith of his baptism, in which receive it’. Communion in the so as to become not only an of- he received adoption as the son form of Viaticum, given at the fering that is pleasing in His of God and became a co-heir of moment of passing over, trans- eyes but also a gift, life, for the promised eternal life’.14 forms worry into an invitation other people. It is the union Faith does not take away worry to trust. Communion is a shar- with Christ that allows us to be- but creates trust and hope; it ing in Christ who transformed come a gift and to pass like him thus removes from death its ab- the death that he experienced and with him beyond death in surdity. In professing his faith into a freely given life. Death resurrection. the faithful reaffirms for him- that kills life becomes an invi- As a result, Viaticum as a self and the community the be- tation to giving. sign of imminent death beliefs on which he has based and As a remembrance of the comes a sign of eternal life: it founded his life. This is the paschal mystery of Christ, the represents it, it gives it and it most solemn profession of faith Eucharist actualises the gift brings it to blossom in fullness of the believer: ‘not even death that Christ made of his life the through the intervention of can separate him from Christ’, very night that he was be- Christ. It is certainly the case specifically because Christ de- trayed. And because this life is that this aspect belongs to feated death. This is the great- given as a sacrifice to destroy 52 every Eucharistic communion. est testament that he leaves to death, it is the life of Christ that However, the context of illness his beloved ones: he transforms is given to us for victory over and unexpected encounter with his death into a moment of pro- every form of death. The Eu- the fragility of life brings out claiming Christ, thereby pro- charist makes real the journey three aspects: the dying person viding proof of his faithfulness from death to life that Christ faced with a journey to be en- until death. engaged in so that his life is gaged in (the anthropological For a Christian death is a communicated to all those who aspect), the hand offered by second (and final) birth. Vi- receive through Eucharistic ec- Christ (the Christological as- aticum completes the sacra- clesial communion. Thus to the pect), and the solidarity of the mental death of baptism by extent to which it is received, community (the ecclesial as- which the believer dies with the Eucharist becomes essen- pect). In Viaticum it acquires Christ, passing with him to life. tially the passing over to eter- the fullness of its meaning and Just as is the case with the first nal life for all those who re- its effects. What other commu- birth, in the second birth as ceive in themselves the paschal nions have effected, this com- well a difficult journey has to mystery of Christ, his Eu- pletes. Previous communions be made, a journey that is trou- charistic mystery: ‘he who eats find their culmination in Vi- bling, suffocating, Baptism by of my flesh and drinks of my aticum. Viaticum does not refer immersion symbolises this blood will have eternal life’ (Jn us to daily life but to life in the Easter: descent into the water, 6:54). It is in the Eucharist that celestial kingdom. being submerged, being breast- the anxiety and pain of the Our faith does not deny the fed, living again, being taken passing over receive their suffering, the pain, of a human out of the waters of death. The paschal character. being confronted with illness celebration of Viaticum evokes It is certainly the case that and death. In faith, suffering baptism through being sprin- even a good Christian will en- and pain are, however, experi- kled with water and through the counter difficulties in reaching enced in a new light. In this renewal of the profession of this absolute trust if he finds suffering and this pain, faith baptismal faith. The baptised himself abandoned by his presents to man the crucified person is ending his Christian brothers and sisters. The body and risen again Lord as the initiation; he celebrates his last of Christ is indissolubly Eu- good shepherd who is next to Easter with Christ. charistic and ecclesial. If death him and reassures him, freeing Viaticum is a like a hand that is the extreme experience of his heart from worries, from is extended to us from on high isolation, the Eucharist wants fears and from insecurities, as in our journey towards the be- to overcome it by establishing a the host who invites him to yond. To receive the body and bond of solidarity through the courageously make the journey blood of Christ is to enter into a speaking presence of the Chris- that brings him to the eternal personal relationship with tian community. To the extent feast. Only in faith, when faced Christ, it is to take part in the to which the sick person is a with anxiety about death, about paschal movement of Christ: ‘I member of a community that loneliness, does man become am the resurrection. Who be- celebrates the feast of the Lord, able to say with the Psalmist: lieves in me, even though he it is of decisive importance for ‘Even though I walk through die, yet shall he live’ (Jn this community not only that it the valley of the shadow of 11:25). Viaticum is a commu- be experienced at the decisive death, I fear no evil; for thou art nion that in a superlative and moment of the passing over to with me; thy rod and thy staff effective way ‘proclaims the the beyond but also that it ex- comfort me’ (Ps 23:4). Thus n. Lord’s death until he comes’ (1 presses itself as a bond that

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lasts even beyond death. Hence peace and entrusts him to the characteristic problems of the the importance of this commu- community of saints. This contemporary world and in nity at this moment. earthly Church will be trans- particular in the West (Europe Viaticum brings out even formed for the dying person in- and America), namely the pri- more how the Eucharist is to the celestial Jerusalem. In vatisation of death. Death is communion in pain. It is this this communion, therefore, is hidden because it is seen as a communion that actualises the also manifested the mediating failure of the health system. Eucharistic body of Christ character of the Church. The How can one ‘die in Ecclesia’ which becomes the transform- Church that began him with the given that death in society is ing power of the Eucharist and baptism of his life to Christ is forbidden? In addition, the in- ecclesial unity, as we are re- now present while his earthly creasingly technical character minded by the Letter to the life comes to a close and en- of care does not always facili- Corinthians: is not the bread we trusts him to the celestial tate the spiritual and sacramen- break perhaps communion with Church that is gathered around tal accompanying of sick peo- the body of Christ? As there is Christ so that he may begin ple. Even today many Chris- only one bread we all form one eternal life. tians do not manage to under- body, because we all have part Indeed, as a remembrance stand that the Eucharist is par- of a single bread? He can thus the Eucharist is the superlative ticipation in the Easter of develop his famous allegory: if sacrament for intercession be- Christ. The theological coun- one member suffers the whole cause in front of the Lord it ac- terpart of silence about death is body suffers. It is in commu- tualises the blood shed for the the loss of the eschatological nion with the body of Christ multitude, the blood shed for dimension of the sacraments that is to be found the culmina- the sins of the many (Mt and also of the Eucharist. tion of ‘syn-pathos’. It is in 26:28), presenting Christ as our There are also new possibili- 53 this that in fact the suffering of advocate before the Father. ties. In many parishes commu- the members of the ecclesial Thus when the Church wants to nion for the sick is well followed, above all at liturgically strong moments. Bur communion in the form of Viaticum is not well rooted everywhere. Some people explain this with reference to the fact that for many people who are about to die Viaticum amounts to a death sentence. What should be done in these situations? It is true that the profound meaning of Viaticum is ‘to entrust one’s life to the hands of the Lord’. It is a conscious ac- ceptance of one’s own death in professed faith that is of primary importance and not the fact of being merely the last sacrament. In order to create this awareness of having to prepare oneself well for the final encounter with the Lord through Viaticum, one should first of all community is shared. At this intercede for the forgiveness of organise a solid catechesis painful moment of imminent the sins of one of her members around Viaticum, both in homi- separation, the Eucharist is the or for his healing, there is no lies and in the ordinary and ex- source and the culmination of better way than the Eucharist. traordinary catechesis. During communion in pain. In it, in In it is actualised the certainty preparation for first commu- fact, are actualised the suffer- of the Church that her spouse is nion one could already speak to ings of the servant who justi- always present where two or the young people about the last fied the many by bearing their three are gathered in his name communion, demonstrating the sins and interceding for the and pray for other people. journey to be made between transgressors’ (Is 53:11-12). the first and the last commu- The presence of the family rel- nion. During the Easter festivi- atives and the local community, 3. Faced with Contemporary ties one could also recall the which takes part in both the Challenges, a New obligation to have Viaticum as Holy Mass and communion Hermeneutics of an instrument for the realisa- with the dying person, repre- Christian Eschatology tion of the paschal event in our sents the pilgrim Church that is lives. Homilies during funerals helping him with prayer, re- Communion for the sick and can also be an occasion to draw ceives his last act of faith, takes communion in the form of Vi- the Christian people towards leave of him with the kiss of aticum come up against certain the real meaning of Viaticum.

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Such a sensitisation requires ginning to be fulfilled. We pray homilies laid emphasis on the meaning of, and need for, Viaticum. One need only a sound stress on the commu- that this communion makes us think of the fact that St. Basil, on the basis nal dimension of Viaticum and live from now Your love whose of this need for Viaticum, went so far as the bringing out of its paschal power one day will free us to call the ‘Our Father’ the great ‘ephodi- on’. dimension. The celebration of from the tomb. Hear us through 5 L. BEAUDUIN, ‘Le viatique’ in LMD, Viaticum can become a mo- Jesus Christ our Lord, who 15, 1948, pp. 117-142. ment for the gathering together lives for ever and ever’. 6 SACRA CONGREGATIO RITU- UM, ‘Instructio Eucharisticum mysteri- of all the loved ones to say ‘we um de cultu mysterii eucharistici, 25 maii will meet again in the home of Rev. JUVÉNAL 1967’ in AAS, 59, 1967, 539-573, Italian the Father’, that is to say a ILUNGA MUYA, text in EV, 2, Documenti ufficiali della Lecturer in Fundamental Theology, Santa Sede 1963-1967 (EDB, Bologna farewell party and thus also a 197911), nn. 1293-1367. moment of reconciliation, of The Pontifical Urbanian University, 7 ‘Eucharisticum Mysterium’, 32, 33, 6 conversion and of peace within Rome. and 39. 8 SACRA CONGREGATIO PRO the community. Viaticum thus CULTO DIVINO, ‘Decretum Infirmis achieves its deepest meaning of cum quo Ordo unctionis infirmorum eo- uniting the life of the dying rumque pastoralis curae editur 7 decem- Notes bris 1972’, in AAS, 65, 1973, 275-276 and person to Christ and the whole Praenotanda: in EV, 3, in Documenti uffi- of the body of the living Christ 1 CONGREGATION OF THE ciali della Santa Sede 1971-1973 (EDB, in earth and in heaven. The cel- SACRAMENTS, Istr. Quam plurimum, 1 Bologna, 1978), nn. 1858 – 1901. oCt. 1949, AAS 41, 1949, 509-510; cf. 9 SACRA CONGREGATIO DE DIS- ebration of Viaticum can thus COUNCIL OF TRENT, sess. XIII, 11. CIPLINA SACRAMENTORUM, ‘Im- become a place of evangelisa- oCt. 1949, Decree on the Eucharist, chap. mensae caritatis de comunione sacramen- 6; cf. PIUS X, Decree Sacra Tridentina tali quibusdam in adjunctis faciliore re- tion, of proclaiming and of wit- Synodus, 20 Dec. 1905 (DS 3375). Cf. denta, 29 ianuarii 1973’, in AAS, 65, ness of Christian love and faith SACRA CONGREGATIO RITUUM, In- 1973, pp. 264-271, Italian text in EV 4, 54 in eternal life. One is dealing structio Eucharisticum mysterium de cul- Documenti ufficiali della Santa Sede tu mysterii eucharistici, 25 maii 1967’ in 1971-1973 (EDD, Bologna, 1978), nn. here in essential terms with cre- AAS 59, 1967, 539-573. Italian text in EV, 1924-1944. ating an eschatology, as a pro- 2, Documenti ufficiali della Santa Sede 10 SACRA CONGREGATIO PRO claiming of the fullness of life 1963-1967 (EDD, Bologna 197911), nn. CULTO DIVINO, De sacra communione 1293-1367, n. 1349. Cf. also THOMAS et de cultu mysterii eucharistici extra in God, the red line that passes D’AQUINAS, S. Th. IIIa, q. 83, a: 5. Missam (Typis Poliglottis Vaticanis, Vat- through the whole of apostle- 2 This practice also infiltrated the ican City, 1973). ship and catechesis, of living in Church. The Council of Ippon (393), in 11 WILLIAM H. WOESTMAN, O.M.I., its eighth canon, formally prohibited the Sacraments. Initiation, Penance, Anoint- the belief in what is expressed custom of burying the dead with the Eu- ing of the Sick. Commentary on Canons in one of the prayers after com- charistic host. 840-1007 (Ottawa, 20043) munion in the form of Vi- 3 Various Councils, such as the Coun- 12 ‘Eucharisticum nysterium’, (25 May cil of Arles (314), of Ancira-Ankara 1967), n. 39. aticum: ‘Lord God, while death (312) and above all of Elvira (311) in An- 13 ‘Eucharisticum nysterium’, (25 mag. surrounds us and threatens dalusia, were very severe towards apos- 1967), nn. 36, 39 and 41. from every part, we receive the tates and went so far as to deny them Vi- 14SACRA CONGREGAZIONE PER aticum. IL CULTO DIVINO, Introduzione al Rit- body and the blood of Your son 4 It would be interesting to dwell on uale per il Sacramento dell’Unzione e cu- as a promise that is already be- the way in which the Fathers in their ra pastorale degli Infermi

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Pastoral Guidelines to Rediscover and Reassess Viaticum

Introduction sign of resurrection. This is bration is one of the most made clear by the prayer at the beautiful moments of pastoral On drawing near to death end of the rite: ‘walk in peace care for the sick, involving the Pope John Paul II received Vi- towards your kingdom’. search for spiritual health and aticum. With this action not – It is worthwhile asking so as to live with joy the defin- only did he prepare for the what place Viaticum has in itive meeting with God. great voyage but he also en- pastoral care for the sick? If gaged in his last pastoral jour- death is fullness of life, the ney – a lesson for the world. sacraments nourish overall 2. Concrete Situations Holy Viaticum forms a part health and Viaticum gives that that Condition of the care that the Church health that is needed for the the Administration demonstrates towards the sick journey until the House of the of Viaticum and also forms a part of the Lord is reached. In pastoral rites of transition, the rites of care in health, at the side of the The contemporary world passage from life to death. It is gravely ill one has the duty to has involved new elements 55 an expression of the love and administer Holy Viaticum that have obliged us to rethink tenderness of God that always wherever this is possible. Viaticum. accompany us but especially When a sick person cannot re- during the great moments of ceive communion, ‘Spiritual life. Every journey generates Viaticum’ is experienced with fear, and every passage is a him, that spiritual communion threat. Viaticum infuses trust that is so important in the rela- in God who saves; it is tionship with Jesus Christ. strength for the journey; it is a The sacrament of reconcilia- guarantee of the encounter tion may, if necessary, precede with God. the administration of Vi- After the Second Vatican aticum. This is the moment Council, with the rediscovery when one should concede full of anointing of the sick as a indulgence in articulo mortis, sacrament for the living, Vi- with the remission of all sins. aticum separate from anoint- ‘Through the holy mysteries of ing of the sick was no longer human redemption, may considered a part of pastoral almighty God forgive you all care for the dying. It is neces- the errors of present and future sary to rediscover Holy Vi- life, open the doors of heaven aticum as a sacrament for the to you, and lead you to eternal last moments of life as nour- happiness’ (from the ‘Ritual of ishment with which to regain Holy Viaticum’). one’s strength on the journey Viaticum should also be as- towards eternity, as a prepara- sociated with holy anointing tion for the definitive en- and given when death is immi- counter with the Lord. nent. The celebration of the Some elements for an analysis Eucharist with the administration of Viaticum, and also Eu- The characteristics of con- 1. Holy Viaticum: What is it? charist at the home of the sick temporary society accentuate a person, is a practice to be rec- reductive vision of Viaticum: Holy Viaticum is the last ommended since the Eucharist materialism, lack of faith, in- sacrament of the Christian. He is a ‘sign of unity, a bond of difference to spiritual values, receives it as spiritual strength love, a sacrament of piety, a and a loss of religious feeling. for the passage from life to feast of happy paschal remem- People know neither the im- life, from earthly life to eternal brance of the death and resur- portance of, nor the need for, life. rection of Christ’ (SC, 47). Viaticum. People easily ask: – It is the sacrament of the The priests who are the min- ‘communion now, why? The Eucharist, a ‘provision for a isters of the Eucharist (and al- sick person has become weak, journey’ at the moment of so the extraordinary ministers he no longer knows what he is passing over to the Father of of communion) must give Vi- doing, he has tubes in his the Christian. aticum to those sick people body’. On the other hand, the – It is the communion of the who are drawing near to the fear of death (the last taboo) body and blood of Christ as a hour of their deaths. This cele- and a fear of disturbing the pa-

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tient lead to a postponement of those present be involved in false attitudes that are very the request for any sacrament the celebration if the sick per- frequent: flight because of to the last moment. When a son is ‘absent’? fear, a feeling of failure, ‘win- priest is called for, it is usually The involvement of the hos- dow’ introspection, and ‘in- too late. pital community in the su- timism’ that leaves the sick The irregular situations of premacy of the technical, person alone. Only those who some sick people who ask for where only such supremacy is have already thought about religious assistance present considered important, and the death have the ability to help certain difficult pastoral prob- indifference of those who are other people who are at the lems. They are people who in near when a sick person is terminal stage of their lives normal situations could not re- very ill, condemn the patient to and are near to the end. The ceive the sacraments. This is the most violent forms of lone- constant accompanying of all the case of divorcees and peo- liness, and for this reason it is sick people becomes indis- ple who are living in a state of difficult to discern whether Vi- pensable at a pastoral level, public scandal. How should aticum should be given or not. and the constant accompany- the Christian community re- Here one should consider ing in particular of those who act? Will it be prepared to en- the non-viability of adminis- are at the terminal stage of dorse religious assistance that tering Viaticum to the victim their lives. This should in- includes communion in the of a road accident. volve frequent meetings that form of Viaticum? In Christian communities plan all kinds of celebration Viaticum as the last sacra- and above all in parishes on that are suited to the difficult ment at times cannot be ad- the outskirts of cities and in the situations that each sick per- ministered because the sick rural world the rediscovery of son will experience. All cele- 56 person is no longer able to re- Viaticum as a sacrament for brations, however, must be ceive it, he is unconscious, he the journey is easier. A parish experienced in the perspective is connected to a machine, and community in a rural context of the Resurrection of Christ. he is unable to swallow the favours the administration of A catechesis of the commu- host or the precious blood be- Holy Viaticum, within the Eu- nity on the terminally sick and cause he is in a clinical situa- charist as well or when the the collaboration of the family tion in which food is immedi- anointing of the sick is admin- and friends of the sick person ately rejected. In pastoral prac- istered, at the terminal stage of are of great importance in en- tice it is recognised that today life. Catechesis during the suring that people know what almost nobody asks for Vi- year, the benefit of a date such to do at the moment of death. aticum and that there are many as the World Day of the Sick, Each catechesis is an initia- people who are not in a condi- and the accompanying of a tion into Christian life and tion to receive it. sick person who is known, all people should constantly In the large hospitals or the allow the celebration of the know how to live out their large cities the difficulties are Eucharist and the administra- own deaths so that they can even greater. Pastoral workers tion of Viaticum to the sick. teach other people to do the encounter a very great number The existence of a parish same. of problems. Here are some of unit dedicated to pastoral care The provision of suitable them: in health facilitates the prepa- training to health care profes- Anonymity, with its lack of ration of the community that sionals and above all to hospi- knowledge about the sick per- will take part in the celebra- tal chaplains about the termi- son or his spiritual and reli- tion. In a joint initiative with nal stage of life is an indis- gious life, does not allow the social pastoral care the sick pensable pastoral goal. For request for a sacrament such as person is supported to the this reason, the learner must Viaticum to be assessed given point of preparing him for the emphasise the re-socialisation that what is in question is only receiving of Viaticum and ac- of death and the therapy of tradition or the search for a cepting with joy his last mo- compassion, without forget- magical rite. ments. It is urgently important, ting that palliative care can There is an enormous inca- therefore, that we go beyond give terminally ill people the pacity on the part of pastoral sacramentalism. The sacra- possibility of experiencing workers to recognise a suffi- ments are signs of salvation; communion in the form of Vi- ciently expressed wish on the they are not salvation. aticum in a better way. part of the sick person and to The groups of extraordinary give communion with suffi- ministers of the Eucharist cient dignity, above all when 3. In Pastoral Practice at must be organised and trained the sick person is only half- the Side of the Terminally at a personal and hospital lev- conscious and encounters Ill a Series of Attitudes el to know how to offer Holy great difficulties in expressing are Required that within Viaticum in the accompany- his wishes and perceptions. the Christian Community ing of the dying. This celebra- The inability to engage in a Constitute Key Elements tion must be experienced in a celebration that the sick person for a Solution context of strong spirituality or his family or the health care to the Problem and should involve the family, professionals also participate close friends and health care in greatly limits pastoral action It is important to overcome professionals. through Viaticum. How can the ‘taboo’ of death and defeat Ensuring an up to date

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training for priests (recycling) community in the parish and through the exercise of gener- and seminarians (pastoral the community as regards the ous charity and brotherly care courses) in order to ensure festive celebration of the during the difficult moments. correct behaviour towards the sacraments of the sick, anoint- Evangelising and mission- terminally ill is innovative at a ing and Viaticum. The whole ary – it involves ensuring that pastoral level but is also of pastoral care for the sick the sick people themselves are something that is urgently re- within pastoral care in health an instrument for the trans- quired. Both the educational is: mission of the Gospel through curriculum and the on-going Paschal – it is based on the the serenity that is achieved training of the clergy should great event of the Resurrec- during these hours that consti- take into account the impor- tion of our Lord Jesus Christ. tute a summary of life. tance of pastoral care in health Communal – it is experi- and have all these reference enced by all the members of points. the Christian community with Conclusion Giving value at the level of gestures of solidarity and pastoral practice to assistance sharing during the difficult The example of John Paul II to the sick implies engaging in hours experienced by brothers in receiving Viaticum was a a spiritual journey with them in the faith. sign of this wonderful dimen- that passes through personal Prayer – it involves helping sion of pastoral action involv- encounter, reconciliation, the everyone to draw near to God, ing the concern that everyone, Eucharist, the anointing of the engaging in a journey of con- including the terminally ill, sick and Viaticum at the ter- version and establishing a dia- ‘may have life and have it in minal stage. To pray with sick logue of love that also draws abundance’ (Jn 10:10). people is a decisive element in people closer those who suffer 57 the preparation of this spiritu- most. Rev. VITOR F.X. FEYTOR PINTO al pathway. Charitable – it is marked by National Commission for It is worthwhile motivating a concern to give joy to all Pastoral Care in Health, the whole of the Christian those who suffer, above all Portugal

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Viaticum: Fullness of Health. The Pastoral Aspects

SUMMARY OF THE PAPER

I would like to greet you all for the emotional-sentimental carry out, his or her vocation- and I would like to thank the dimension of modern man and mission. organisers of this conference seeks to defuse the drama of – To achieve a reawakening for inviting me to present a death by portraying it as a nat- of an awareness that makes it paper. ural event and thus as some- possible for the sick person to thing that is ‘good’ and to sustain the ‘final commitment’ 1. Pastoral guidelines for the which man must resign him- of adherence to his or her own rediscovery and reassessment self in a stoic way. life project, and at that mo- of Viaticum: pastoral care at In the Christian perspective ment, in particular, conceived the end of life. death is a historic event (cf. Lk in relation to its dimension of – The usual perspective of 9:51): transcendence. those who work in hospitals. – a decisive and important – To engage in joint and – The goal: to open up a moment by which to achieve personal prayer so that the pathway in the souls of peo- the completion of our earthly person becomes able to adhere ple, a spiritual journey that existence; voluntarily to the attraction 58 makes the encounter with – an event for which we exercised upon him or her by Christ possible, Christ the should prepare ourselves with Truth and Good, something Saviour who offers the full- responsibility (consider here that constitutes the full and to- ness of health. the ancient spiritual traditions tal completion of his or her ex- of the ars moriendi); istence. The first set of problems to – an event that should be ex- address concerns the meaning perienced with the greatest Pastoral activity seeks to of death. Today death is the awareness and self-control create the conditions within taboo above all others, espe- possible at that specific mo- which the reality of Viaticum cially in our Western cultures ment. expresses its sacramental val- and societies. The first obsta- ue and meaning. cle consists in a certain kind of The second pastoral sphere Spiritual care for a person is medicine that does not give up is spiritual care for people, the a moment of the spiritual jour- and makes itself the inter- aim of which is to limit the neying of a hospital communi- preter of the desire for eternity loneliness of the dying person ty. This pathway is arranged on the part of man, and this to as much as possible and there- and organised around the three the point of providing illu- by strengthen his or her faith. sacraments for the sick: sions in order to remove him To this end one needs: penance, anointing and the from the profoundly human – To be able to establish a Eucharist. encounter with the reality of meaningful interpersonal rela- Rev. MARCO BELLADELLI, death. tionship with the sick person Director of the Pastoral Service, The second obstacle is the by which to reawaken his or The Fatebenefratelli Hospital, invasiveness of psychology her condition as a subject who The Tiber Island, which takes on responsibility is able to respond to, and to Rome.

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Viaticum: the Pastoral Aspects

SUMMARY OF THE PAPER

1. I would like to express my side of a dying person, so that 4. Viaticum is rarely asked gratitude to you, Your Emi- he or she in turn is able to die for or celebrated – it requires a nence, for inviting me to take in the presence of family rela- certain preparation on the part part in this conference on Vi- tives, and in the case of pa- of the receiver, awareness of aticum. Viaticum is connected tients who are believers, staff his or her condition of health, with the last moments of the should be ready to call for the his or her nearness to death life of a believer. One is often chaplain. (which is usually concealed dealing with an emergency ad- B. Given the shortage of from the sick person), and mission to a hospital. priests who can carry out their greater calm and preparedness mission in hospitals courses on the part of family relatives. 2. I have been engaged in should be organised for semi- It often happens that the call pastoral service at the Umberto narians (our experience of fif- to the priest takes place at the I Polyclinic for seven years and teen seminarians at ‘Sedes last moment when the sick per- I would like to point out two Sapientiae’). son would no longer be emo- difficulties that obstruct dis- covery of the profound mean- 59 ing of Viaticum: A. Firstly, the character of the structure of state hospitals and the work situation in hospital structures (the limited spaces available in the emergency departments, the very limited time available to chaplains, and the fact that family relatives cannot be present). B. Secondly, the attitudes of our society to death (man does not face the question of death until he is in a critical situation, ‘a few unfortunate people die but man believes that he is not mortal’. Society deals with the reality of death as though it were a taboo. Life itself does Catecheses and listening tionally troubled by the not have the value of an indeli- centres should be organised (at prospect. This is why anointing ble dignity and when it no the present time there are five of the sick (a sacrament that is longer has an enjoyable mean- of these at the Polyclinic) and always more completely under- ing there is an increasing these should amount to a con- stood within the Church) is propensity to uphold the right stant help to sick people to en- suitable to prayer in situations to end it (euthanasia, suicide). able them to follow the liturgy where people are no longer every Sunday. conscious. 3. In this situation hospitals C. The Eucharist is experi- become a field of mission to enced as the centre of the mis- 5. Let us remember the the utmost in order to change sion: the chapel is the centre of teaching of John Paul II: man mentalities and attitudes. the pastoral action, a place of cannot understand himself, his To serve life (is a divine personal prayer and of en- existence, without Christ… and privilege) and to help life so as counter with Christ; the cele- it is certainly the case that he to lead it to initial happiness bration of the Eucharist in the cannot understand and accept (union with others and with corridors (there are difficulties the moment of his death. This God) form a part of the process but this also involves the paris why it is necessary to redis- of healing (this is not only a ticipation of volunteers and sis- cover the presence of Christ in matter of medical doctors but ters) at holiday times (in the the Eucharist and in the cele- of all the health care staff, fam- fifty different wards), and the bration of Viaticum as a sign of ily relatives, friends, chaplains celebration of fourteen Holy the completion of our lives and and volunteers). In order to Masses every Sunday; the Eu- a sign of hope in eternal life. achieve this we need to: charist taken to patients during Rev. TELESFOR KOWALSKI A. Train staff through spe- the daily visits by the chaplains Chaplain at the cial courses aimed at enabling (about seven thousand commu- Polyclinic Umberto I, them to know how to be at the nions every month). Rome

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XX International Conference on the Human Genome

VATICAN CITY, NOVEMBER 17-18-19 2005

Presentation

We have defined health as we will develop our explo- the knowledge of human ge- tension towards harmony. Ex- ration of it in three stages: Re- netics according to Judaism, ploring this concept, in this ality, Illumination, Action. Islam, Buddhism, Hinduism, XX International Conference In the first part of our con- as well as genetics according of the Pontifical Council for ference we will consider the to the thought of post-moder- Health Pastoral Care we will current reality of genetics, ge- nity. address the beginning of this nomic studies and post-ge- In the stage addressed to Ac- tension, a beginning that nomic studies, chromosome tion we will examine genetics marks health throughout life – aberrations and congenital dis- and the new culture, the pas- the human genome. We see it orders, monogenetic, polyge- toral vision of genetic re- as an organising structural ele- netic and polyfactorial illness- search, medical genetics and 60 ment of the individual and es, genetic predisposition to ethical committees in hospi- hereditary features of the hu- cancer and to late-onset dis- tals, law and genetics, society man body. It involves the eases, medical care for pa- and genetic diseases, econom- whole set of genes but it goes tients with these diseases and ics and genetics, education beyond this and concerns all their families, judgement, er- and the updating of pastoral the elements which, together ror and negligence in genetic workers in the field of genet- with genes, constitute the orig- aspects of maternal fetal medi- ics, and the prevention of ge- inal energy that is present in a cine, the screening of popula- netic diseases from the point virtual form, an energy which, tions, and gene therapy. We of view of pastoral care. in turn, is the constituent mys- will present human genetics As it is clear from the names tery of the life of the human and its international juridical of the specialists who will person. status, genetic research, and speak on the subjects that have This is a very broad topic international cooperation. been listed, these are highly and to a large extent one sub- In the stage addressed to Il- qualified people who come ject to new research and dis- lumination, we will reflect on from different parts of the covery. Our aims are modest the following subjects through world and who have been in- and we will try to study this the application of the Word of vited specifically within an in- subject solely from the specif- God to the reality studied in terdisciplinary framework in ic perspective of health, the first part of the conference: order to be able to obtain a di- which, for that matter, is an the historical process of hu- alogue of high stature that will all-embracing reality. We will man genetics, human genetics be useful in directing our lay stress on the therapeutic in the light of the Word of world in relation to this matter, aspect. God, the ethics of medical ge- in which, indeed, the future is The study of the human netics, the path of liberal eu- already awakening. genome will proceed accord- genics and the ethics of med- ing to our usual method: we ical consultancy in the field of His Eminence Card. JAVIER LOZANO BARRAGÁN will begin with a vision of the genetics. In our traditional in- President of the Pontifical Council genome in the light of the ter-religious dialogue we will for Health Pastoral Care, Word of God, and from this then address the application of The Holy See.

Thursday, 17 November

9.00 GREETING

9.15 PROLUSION: Origin of life and theology His Eminence Cardinal Javier Lozano Barragán President of the Pontifical Council for Health Pastoral Care, The Holy See

Chairperson: Rev. Prof. Angelo Serra, S.I Professor Emeritus of Human Genetics, Faculty of Medicine, Catholic University of the Sacred Heart, Rome

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I. THE CONTEMPORARY SITUATION

10.00 Human genetics today: hopes and risks Prof. George Robert Fraser, MD Member of the “Royal College of Physicians,” London (Great Britain) Member of the “Royal College of Physicians of Canada

10.30 Break

11.00 Genomics and post-genomics: present and future Prof. Stylianos E Antonarakis, MD, Institute for Medical Genetics and Development, University of Geneva (Switzerland)

11.20 Chromosomal aberrations and congenital disorders Dr. Clotilde Mircher Lejeune Foundation, Paris (France)

11.40 The monogenic diseases Prof. Pietro Chiurazzi Associate Professor at the Institute for Medical Genetics, Catholic University of the Sacred Heart, Rome

12.00 The polygenic and polifactorial diseases Prof. Maurizio Genuardi 61 Chair of Medical Genetics, Department of Clinical Pathophysiology University of Florence (Italy)

12.20 Genetic predisposition to cancer and late-onset diseases Rev. Fr. Jacques Simporé, M.I. Professor of Genetics at the University of Ouagadougou (Burkina Faso) Director of the Biomolecular Research Laboratory

12.40 The medical assistance of affected patients and their families Prof. Giovanni Neri Director of the Institute for Medical Genetics, Catholic University of the Sacred Heart, Rome

13.00 End of the Session

16.00 Judgement, error and negligence in genetic aspects of maternal fetal medicine Prof. Aubrey Milunsky, MB.B.Ch. Director, Center for Human Genetics - Boston University School of Medicine, Boston, MA (USA)

16.20 The development of diagnostic tests for genetic diseases Dr. Christine M. Eng “Baylor College of Medicine,” Houston (USA)

16.40 Populations’ genetic screening H.E. Msgr. Joannes Baptist Matthijs Gijsen Bishop of Reykjavik (Island)

17.00 The gene therapy Prof. Esmail D. Zanjani Professor and Chair. Department of Animal Biotechnology, University of Nevada, Reno, NV (USA)

17.20 Break

17.40 International bioethics and human genetics. The activities of UNESCO Prof. Henk ten Have Director Division of Ethics of Science and Technology, UNESCO, Paris, (France)

18.00 Genetic research and the international cooperation H.E. Msgr. Celestino Migliore Permanent Observer of the Holy See to the O.N.U., New York (USA.)

18.20 End of the Session

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Friday, 18 November

Chairperson: Rev. Fr. Bonifacio Honings, O.C.D. Professor Emeritus of Moral Theology at the Pontifical Lateran University, Rome; Consultor of the Pontifical Council for Health Pastoral Care, The Holy See

II. ILLUMINATION

9.00 Historical development of human genetics Prof. Vincenzo Cappelletti President of the Italian Society of the History of Science, Rome

9.35 Human genetics in the light of God’s word His Eminence Card. Dario Castrillón Hoyos Prefect of the Congregation for the Clergy, The Holy See

10.20 Break

10.45 The ethics of medical genetics Prof. Paul Lauritzen 62 Director of the Program on Applied Ethics at the “John Carroll University”, University Heights (USA)

11.30 “On the way of a liberal eugenics” Prof. Lutz Wingert University of Dortmund (Germany).

12.15 The prevention of genetic diseases from the point of view of pastoral care His Eminence Card. Karl Lehmann Bishop of Mainz (Germany)

13.00 End of the Session

16.00 Interreligious dialogue on the application of human genetics knowledge

– Judaism: Prof. Abramo Alberto Piattelli, Rabbi of the Jewish Community of Rome; Professor of Post-Biblical Judaism, Pontifical Lateran University, Rome – Islam: Rev. Fr. Justo Lacunza Balda, President of the Pontifical Institute of Arabic and Islamic Studies, Rome – Hinduism: Prof. N.K. Ganguly, Director General Indian Council of Medical Research (ICMR), New Delhi (India) – Buddhism: Rev. Masahiro Tanaka, M.D. Physician at “Medical Clinic Fumon- it”, Chief Priest at “Buddhist Temple Samyou-ji”, Mashiko (Japan)

17.00 Genetics and post-modernity Rev. Fr. Ján Dacok, S.J. Professor of Moral Theology and Ethics at the Faculty of Theology of the University of Trnava (Slovakia)

17.15 Break

III. WHAT SHOULD BE DONE?

17.45 Genetics and the new culture His Eminence Card. Paul Poupard President of the Pontifical Council for Culture, the Holy See

18.15 Pastoral view of genetic research His Eminence Card. Angelo Scola Patriarch of Venice (Italy)

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18.45 Freedom and responsibility of genetic research Rev. Prof. Roberto Colombo Professor of Human Biology, Catholic University of the Sacred Heart, Milan (Italy)

19.15 End of the Session

Saturday, 19 November

Chairperson: Mrs. Lillian Fanjul de Azqueta Founder and Director of the “New Hope” Foundation, Palm Beach (USA)

9.00 Medical genetics and ethical committees in hospitals Prof. Maria Luisa Di Pietro Associate Professor of Bioethics, Catholic University of the Sacred Heart, Rome (Italy)

9.20 Prevention of genetic diseases Dr. Federico Mayor Zaragoza Director of “Cultura de Paz” Foundation, Madrid (Spain)

The social impact of genetic diseases 63 Dr. Francesca Pasinelli Scientific Director of “Telethon Foundation”, Milan (Italy)

10.00 Economics and genetics Dr. Xavier Pomés i Abella Director of Planning, Assistance and International Cooperation, Fatebenfratelli, Aragon (Spain)

10.20 Education and adjournment of pastoral operators in the field of genetics P. Francisco de Llanos Professor of Ethics and Legislation at the department of Science of Health, Seville (Spain)

10.40 The ethics of medical counselling in the field of genetics Rev. Prof. Maurizio Pietro Faggioni, OFM Professor of Bioethics at the Alfonsiana Academy, Rome (Italy)

11.00 Conclusion

Information must send a written request by October 10, 2005 to the Pontifical Council for Health Pastoral Care, Conference Secretariat 00120 Vatican City. Via della Conciliazione, 3 – 00193 Rome, Italy Telephone: (06) 6988-4720, 6988-4799 The fee on registering may be paid as follows: Fax: (06) 69883139 1) Outside Italy, by way of on international check or E-mail: [email protected] postal money order made out to the Pontifical Coun- E-mail : [email protected] cil for Health Pastoral Care, 00120 Vatican City Beginning on November 17, 2005, the Secretariat 2) In Italy, you may use c.c.p. n. 63353007, indicat- will move to the Synod Hall, Vatican City ing that payment is to the Pontifical Council for Health Pastoral Care, 00120 Vatican City for the Entrance from Piazza del Sant’Uffizio , Left Colon- purpose of registration. nade of St. Peter’s Square There will be simultaneous translation into English, For Hotel reservations and other information you Spanish, French, and Italian. may contact Raptim, Via Ostiense, 193/d - 00154 Rome. The Proceedings, to be printed in the four official Telephone: (06) 5755988 – Fax (06) 5781394; E- languages for the Conference, will be available in mail: [email protected] May 2006. There is a registration fee of 100. Those registering You must present ID badge to be admitted to the will receive the special issue of the journal Dolen- Synod Hall. You may pick up at the office of the tium Hominum containing the Conference Proceed- Pontifical Council. ings. Bar service on the second floor will be from 9 a.m. All who wish to attend the International Conference to 1p.m. and from 4 p.m. to 6.

DOLENTIUM HOMINUM N. 59-2005 DH n.59 ing 1-64 ok 4-10-2005 11:16 Pagina 64