DOLENTIUM HOMINUM No. 78 – year XXVII – No. 1, 2012

JOURNAL OF THE PONTIFICAL COUNCIL FOR HEALTH CARE WORKERS (FOR HEALTH )

Proceedings of the XXVI International Conference

Organised by the Pontifical Council for Health Care Workers

Pastoral Care in Health at the Service of Life in the Light of the Magisterium of the Blessed John Paul II

24-25-26 November 2011 New Synod Hall Vatican City Archbishop Zygmunt Zimowski, Editor-in-Chief CORRESPONDENTS Monsignor Jean-Marie Mupendawatu, Executive Editor Rev. Mateo Bautista, Bolivia Monsignor James Cassidy, U.S.A. Rev. Rude Delgado, Rev. Ramon Ferrero, Mozambique Rev. Benoit Goudote, Ivory Coast EDITORIAL BOARD Professor Salvino Leone, 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 Mons. Jesús Irigoyen EDITORIAL STAFF Rev. 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

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Contents

6 Speech of Greeting 37 The Concern of the Blessed John Paul II H.E. Msgr. Zygmunt Zimowski for the Sick and for Health-Care Workers in his Addresses to those Taking Part 7 Address of His Holiness Benedict XVI in the International Conferences to Participants in the XXVI International Organised by the Pontifical Council Conference Organized by the Pontifical for Health Care Workers Council for Health Care Workers Fr. Felice Ruffini, M.I.

42 The Pastoral Tandem THURSDAY 24 NOVEMBER ‘Do Good Through Suffering’ and ‘Do Good to Those Who Suffer’ 9 John Paul II: Intrepid Defender of Life in the Messages H.E. Msgr. Zygmunt Zimowski of the Blessed John Paul II for the World Days of the Sick 11 Curate infirmos:Evangelisation Fr. Angelo Brusco M.I. His Eminence Cardinal Fiorenzo Angelini 45 The Mass Media 15 The Blessed John Paul II: and their Perception of the Pain a Suffering Man of the Blessed John Paul II amongst the Suffering Fr. Federico Lombardi, S.J. His Eminence Cardinal Stanislaw Dziwisz 49 The Contribution of the Church 18 The Wounded Healer: Christ, to Pro-life Policies and Legislation Physician of Bodies and Souls Msgr. Angel Rodríguez Luño Frà Enzo Bianchi 51 ROUND TABLE 22 The Role of Institutions and Welcoming and Care for the Patient Governments in the Defence of Life as a Person: Experiences of Members Dr. John Dalli of the , the Orthodox Church and the Protestant Community 24 The Sacrament of Anointing as a of Salvation 51 Presentation of the Round Table Fr. Eugenio Sapori, M.I. Prof. Filippo M. Boscia

H.E. Msgr. Jorge Enrique Serpa Pérez 27 The Eucharist: Fr. Stavros Kofinas Medicine of Immortality Rev. Alfred Krauth His Eminence Cardinal Antonio Cañizares Llovera 59 ROUND TABLE Health-Care Workers at the School 31 The Measure of Humanity is Essentially of Christ the Physician and the Witness Determined in Relationship to Suffering of the Blessed John Paul II and to the Sufferer. A Pastoral Theological Reflection on the 59 Presentation of the Round Table Spe salvi of Benedict XVI H.E. Msgr. Rafael Palmero Ramos Msgr. Andrea Pio Cristiani Prof. Kuo-Inn Tsou, M.D. 34 The Suffering and Glorious Face Mrs Maria de Jesús Vilchez Z. of the Lord in the Faces of the Sick in Dr. José María Rubio Rubio the Teaching of the Blessed John Paul II Baron Albrecht von Boeselager Fr. Luigi Ferlauto Dr. Rosa Merola 4 DOLENTIUM HOMINUM N. 78-2012

FRIDAY 24 NOVEMBER SATURDAY 24 NOVEMBER

71 The Role of Associations and 119 The Thought of Catholic Doctors Organisations of the Lay Faithful of the Branch in the Promotion of Life and Some Working Proposals Fr. Ján Dˇ acˇok, SJ Prof. Luca Massimo Chinni

75 Hospitals: Places of Mission and Care 120 Testimonies of Exponents of H.E. Msgr. José Luis Redrado, O.H. Catholic Health-Care Associationism Mr. Donatus M. Akpan 83 The Family as a Setting for Care for the Sick Person 123 Pastoral Care in Health Fr. Gianfranco Grieco in the Magisterium of Benedict XVI: a Call to Follow the Work of , 87 ROUND TABLE the Good Samaritan Bearing Witness to the Gospel of Life: Msgr. Krzysztof Nykiel the Experiences of Ministers of the Church and Health-Care Workers 127 The Church Proclaims the Gospel Fr. José Nuno Ferreira da Silva of Suffering and Life Mr. Yvon Pinson H.E. Msgr Piergiuseppe Vacchelli General Vito Ferrara Mrs. Ana Lucía Claux de Tola 131 ROUND TABLE Mrs. Bonnie Phipps The Figures of Distinguished and Heroic Health-Care Workers, 98 The ‘Good Samaritan’ Foundation Servants of Life as a Providential Gift of the Blessed John Paul II to the Sick 131 1. The Blessed Don Carlo Gnocchi Fr. Pietro Bongiovanni (1902-1956) Msgr. Angelo Bazzari 101 Love and Service to Life in the Great Religions: Judaism 134 2. The Jérôme Lejeune Prof. Enrico Mairov Prof. Jean-Marie Le Méné

103 Love and Service to Life 136 3. The Six Sisters of the Little Sisters in the Great Religions: Islam of the Poor who Died in the Ebola Dr. Khaled El-Bassel Epidemic in 1995 in Kikwit, the Congo Sr. Charlotte Madiambu 105 Concern for the Sick and the Pastoral Office of a Bishop 138 4. Salving Tinsay H.E. Msgr. Sergio Pintor Mrs Agnes Tinsay-Jalandoni

107 Consecrated Women: Custodians of Life 141 5. Zilda Arns and Pastoral Care Mother Maria Maurizia Biancucci for Children with the Human Promotion of Mothers and their Families 110 Pastoral Care for the Sick in Parishes His Eminence Cardinal Geraldo Msgr. Jerzy Karbownik Majella Agnelo

116 Marian Sanctuaries: Places Where 143 Conclusions and Recommendations the Maternal Concern of Mary Fr. Ján Dˇ acˇok, SJ for the Sick is Manifested Prof. Massimo Petrini H. E. Msgr. Jacques Perrier Msgr. Pierre Jean Welsch Proceedings of the XXVI International Conference

Pastoral Care in Health at the Service of Life in the Light of the Magisterium of the Blessed John Paul II

24-25-26 November 2011

New Synod Hall Vatican City 6 DOLENTIUM HOMINUM N. 78-2012

Speech of Greeting

H.E. MSGR. care in health that is truly at the deavour, lastly, we organised a ZYGMUNT ZIMOWSKI service of life and for each per- concert entitled ‘The Cross, Mer- President of the Pontifical son, given that each person is in cy, the Glory’. This was an ap- Council for Health Care the image of God. pointment understood as homage Workers, This 2011 edition of our inter- to you, who this year celebrated the Holy See. national conference was preceded the sixtieth anniversary of your by the first meeting, also organ- priestly ordination, and as a me- ised by our Pontifical Council, to mento of John Paul II’s teaching ost Blessed Father, be dedicated to bishops respon- on suffering: a hymn to life and MIt is with filial devotion and sible for pastoral care in health at the same time a celebratory act gratitude that we thank you for within their respective bishops’ of the Supreme Pontiff whom you wanting to receive us at the end conferences. beatified on 1 May of this year. of the deliberations of our twen- The subjects on the agenda have Bishops and experts from var- ty-sixth International conference, been: ‘Gender Ideology and Re- ious disciplines concerned with which has addressed a subject of productive Health: Doctrinal, Leg- the subject, together with social/ great contemporary relevance: islative and Pastoral Aspects’; ‘Co- health-care workers and work- ‘Pastoral Care in Health at the operation between the Church and ers from the field of pastoral care Service of Life in the Light of the States in the Field of Health Care’; in health, took part in these three Magisterium of the Blessed John and ‘The Organisation of Pastoral events. They all came together to Paul II’. Care in Health in the Church’. express their gratitude once again In these three days of study The leading theme of all the pa- for the of the Servant we have sought to remember the pers that have been given has been of God John Paul II. greatness of your predecessor on without doubt what you, Most In view of the Year of Faith and St. Peter’s throne, inspired, as Blessed Father, emphasised in the next Synod, which will be on well, by the words that you pro- your encyclical Deus Caritas Est, the subject ‘The New Evangelisa- nounced on the occasion of your in particular as regards the prin- tion’, we believe that it is suitable Christmas greetings to the Ro- ciple of subsidiarity: ‘There is no that our next international confer- man Curia in 2005 when you re- ordering of the State so just that it ence should also be on the gen- membered the Blessed John Paul can eliminate the need for a service eral subject: ‘Hospitals: Places of II: ‘he gave us great things; but of love. Whoever wants to elimi- Evangelisation and Human and no less important is the lesson he nate love is preparing to eliminate Spiritual Mission’. gave us from the teaching chair of man as such. There will always be It is, lastly, with authentic joy suffering and silence’. suffering which cries out for con- that I wish to express to you, Most In a world which has become solation and help…The Church is Blessed Father, the gratitude of all a sort of arena where the civilisa- one of those living forces: she is of us for having once again wel- tion of life and the civilisation of alive with the love enkindled by comed us this morning, and it is death confront each other, it is to the Spirit of Christ. This love does with filial obedience that we pre- be hoped that the reflections that not simply offer people material pare to listen to your words and will be matured following this help, but refreshment and care for receive your apostolic blessing twenty-sixth international confer- their souls, something which often which will accompany all of those ence will lead to a mobilisation of is even more necessary than mate- present and their families, sup- consciences and a shared ethical rial support’ (n. 28, b). porting them as they go through effort for the valuing of a pastoral To complete these days of en- their lives. DOLENTIUM HOMINUM N. 78-2012 7

Address of His Holiness Benedict XVI to Participants in the XXVI International Conference Organized by the Pontifical Council for Health Care Workers CLEMENTINE HALL – SATURDAY, 26 NOVEMBER 2011

Your Eminence, sick people in various countries the truth of suffering and the Dear Brothers in the Episcopate, and appealed for a renewed com- Church, born from the mystery of Dear Brothers and Sisters, mitment to sustaining the Foun- Redemption in the Cross of Christ It is a cause of great joy to meet dation. “has to try to meet man in a spe- you on the occasion of the 26th In the long and intense years cial way on the path of his suf- International Conference organ- of his pontificate Bl. John Paul II fering. In this meeting man ‘be- ized by the Pontifical Council for proclaimed that the entire ecclesi- comes the way for the Church’, Health Care Workers and to re- al community’s service to physi- and this way is one of the most flect on the theme: Health“ Pas- cally or mentally sick people en- important ones” (Apostolic Letter toral Care, Serving Life in the tails constant caring commitment Salvifici Doloris, n. 3). Light of the Magisterium of Bless- and attention to evangelization, in Dear friends, your service of ed John Paul II”. I am pleased to accordance with Jesus’ command accompanying, of being close to greet the bishops responsible for to the Twelve to heal the sick (cf. our brethren who are sick, lonely Health Care Apostolate who have Lk 9:2). In particular, in the Ap- and often tried by wounds that are gathered at the tomb of the Apos- ostolic Letter Salvifici Doloris not only physical but also spiritu- tle Peter for the first time to de- of 11 February 1984, my Vener- al and moral, puts you in a priv- termine ways for collegial action able Predecessor affirmed: “Suf- ileged position for bearing wit- in this very delicate and impor- fering seems to belong to man’s ness to God’s saving action, his tant area of the Church’s mission. transcendence: it is one of those love for human beings and for the I express my gratitude to the di- points in which man is in a cer- world, which embraces even the castery for its invaluable service, tain sense ‘destined’ to go beyond most painful and terrible situa- beginning with the President, himself, and he is called to this in tions. The face of the Saviour dy- Archbishop Zygmunt Zimows- a mysterious way” (n. 2). ing on the Cross, of the Son, con- ki, whom I thank for his cordial The mystery of pain seems to substantial with the Father, who words in which he has also de- obscure God’s face, almost mak- suffers for us as a man (cf. ibid., scribed the Conference’s work. I ing him a stranger or even point- n. 17) teaches us to protect and also greet the Secretary and the ing to him as responsible for hu- nurture life in whatever stage and Undersecretary, both of whom man suffering, but the eyes of whatever condition it is found, were appointed recently, the offi- faith can see this mystery in recognizing the dignity and val- cials and the personnel, as well as depth. God became incarnate, he ue of every individual human be- the speakers and the experts, the made himself close to man, even ing, created in the image and like- heads of Health Care Institutes, in the most difficult human situa- ness of God (cf. Gen 1:26-27) and the health care workers, everyone tions. He did not eliminate suffer- called to eternal life. present and all those who helped ing, but in the Crucified and Ris- The slow calvary that marked to organize the Conference. en One, in the Son of God, who the last years of Bl. John Paul I am sure that your reflections suffered unto death and death on II bore witness to this vision of have led to deeper knowledge of a cross, he revealed that his love pain and suffering, illuminated by “The Gospel of Life”, the pre- also descends into man’s deepest Christ’s death and resurrection. cious legacy of the Magisterium abyss in order to bring him hope. We may apply St Paul’s words of Bl. John Paul II. He founded The Crucified One is Risen; to it: “I complete what is lacking this Pontifical Council in 1985 death was illuminated by Easter in Christ’s afflictions for the sake to give a concrete witness to it in morning: “God so loved the world of his body, that is, the Church” the vast and complex sphere of that he gave his only Son, that (Col 1:24). Firm and certain faith health care. Twenty years ago he whoever believes in him should permeated his physical weakness, established the celebration of the not perish but have eternal life” making his illness, lived for love World Day of the Sick and, last- (Jn 3:16). In the Son, who was of God, for the Church and for the ly, he set up “The Good Samari- “given” for the salvation of hu- world, an actual participation in tan” Foundation to promote a new manity, in a certain way the truth Christ’s journey to Calvary. charitable service for the poorest of love is demonstrated through The sequela Christi did not 8 DOLENTIUM HOMINUM N. 78-2012

spare Bl. John Paul II from taking Christ, enabled him to continue to life” (Encyclical Letter Evangeli- up his own cross every day to the lead the Church and to give to the um Vitae, n. 50). In your service very end, to be like his one Master world a message which became in the various sectors of the health and Lord who from the Cross be- all the more eloquent as his physi- care Apostolate, may you too ex- came a point of attraction and sal- cal strength declined” (Homily, 1 perience that “only if I serve my vation for humanity (cf. Jn 12:32; May 2011). neighbour can my eyes be opened 19:37) and manifested his glory Dear friends, treasuring Bl. to what God does for me and how (cf. Mk 15:39). In the Homily of John Paul II’s witness, lived in much he loves me” (Deus Caritas the Holy Mass for the Beatifica- his own flesh, I hope that you too, Est, n. 18). tion of my Venerable Predecessor in the exercise of your pastoral I entrust each one of you, the I recalled how “the Lord gradually ministry and in your profession- sick, families and all health care stripped him of everything, yet he al work, may discover in the glo- workers to the motherly pro- remained ever a ‘rock’, as Christ rious tree of the Cross of Christ tection of Mary, and I willingly desired. His profound humili- “the fulfilment and the complete and warmly impart the Apostolic ty, grounded in close union with revelation of the whole Gospel of Blessing to you all. DOLENTIUM HOMINUM N. 78-2012 9

THURSDAY 24 NOVEMBER John Paul II: Intrepid Defender of Life

H.E. MSGR. ing them personally one by one. on the value of suffering, the one ZYGMUNT ZIMOWSKI Those who were nearest to him that most struck me is what he said President of the Pontifical tell us that in private as well he at the Angelus of 29 May 1994.1 He Council for Health Care dedicated a great deal of time and had just been discharged from the Workers, his energies to them, without ever Gemelli Polyclinic, after a month’s the Holy See. stinting, even when his strength hospitalisation. After reading some began to fade. lines from the written address, he In addition to an example and put the sheets to one side and con- to witness, he left us an extraor- tinued to speak off the cuff. And 1. The Blessed John Paul II: dinary magisterial inheritance on instead of giving thanks for his re- Witness to, and Teacher of, which everyone can draw with se- covery, he thanked Our Lady for Service to Life cure benefit for their human, tech- the suffering that he had just faced nical and spiritual growth: the up to, this time in the month of May In the homily given on the oc- sick, health-care workers, tech- as well, which by tradition is dedi- casion of the celebration of the nicians, administrative workers, cated to her, as had happened thir- Eucharist for the beatification of family relatives, volunteers, re- teen years previously at the time of John Paul II, the Holy Fa- ligious, priests, lay people, the the famous assassination attempt ther, Benedict XVI, stated that Church and the whole world. I in St. Peter’s Square. He spoke the whole of the life of his belov- remember first of all the apostol- about that new suffering as a gift, a ed predecessor, but ‘above all his ic letter Salvifici Doloris (1984), ‘necessary gift’, because, remem- witness in suffering’, were a rea- which was followed a year later bering what Cardinal Wyszynski, son for grace for the whole world. by the Dolenthium the Primate of Poland, had said to After listening to those words, we Hominum, the document by which him at the beginning of his pontifi- decided to make this ‘grace’ the he instituted what I now have the cate, together with his prayers and subject of our twenty-sixth inter- honour of being the President of, apostolic initiatives, with that gift national conference. namely the Pontifical Council he would bring the Church into the To reflect upon ‘Pastoral Care for Health Care Workers. What third millennium. And he added: in Health at the Service of Life in is most amazing is that in addi- ‘The Pope had to be attacked, the the Light of the Magisterium of tion to the numerous addresses Pope has to suffer, so that every the Blessed John Paul II’ means, given on the occasion of specific family and the world may see that then, for all of us present here meetings with sick people, or with there is a Gospel that I would say today, and for all those who in groups and associations in various is higher: the Gospel of suffering, various ways will follow our de- ways connected with the health- with which one must prepare for liberations, to try to understand care world, here in Rome and on the future, the third millennium of the value, the importance, the re- his memorable pastoral journeys families, of every family and of all quests, the implications and the throughout the world, during his families’. challenges, above all of a pasto- pontificate it was rare for an offi- After then making an explicit ral character, that are to be found cial document of the Church not reference to the then President of in the teaching of Pope Wojtyla. to be present or one or more refer- the United States of America, Bill And this in order to conjoin them ences to the specific issues of pas- Clinton, whom he met a few days in a service to life that is increas- toral care in health or connected later, he ended by saying: ‘I un- ingly inspired by the Gospel and with service to life. It is our duty derstand that it was important to incisive in its mercy in favour of to bear in mind and explore this have this subject before the pow- those people who suffer. valuable legacy because the im- erful of the world. Once again I First of all, I would like to re- mense and rich inheritance that have to meet these powerful of the member the shining example of he left to us constitutes for ever a world and I have to speak. About love that cannot be equalled for source of inspiration for all those what subjects? There remains to the sick that was borne witness people in every part of the world me this subject of suffering. And to by the Blessed John Paul II, who work for health and for life. I would like to say to them: un- who always wanted sick and in- derstand it, understand why the firm people in front of him, in the Pope was once again in hospital, first row, and not only in a logis- 2. The Value of Suffering once again suffering, understand tical sense. On every occasion it, think about it anew!’ of his various public audiences Amongst the many pronounce- Today this warning constitutes he always met all of them, greet- ments of the Blessed John Paul II for us a challenge to understand 10 DOLENTIUM HOMINUM N. 78-2012

and uprightly reconsider the supe- tions connected with life that it in its earthly phase, acquires its riority of the Gospel of suffering, addresses which are still today full value and meaning, for God’s through which the future of the socially and culturally sensitive eternal life is in fact the end to Church and of humanity is pre- and very topical because of the which our living in this world is pared for. Without it, the pathway increasing breadth that they ac- directed and called. In this way could be confused. Here I want to quire, because of the increasing- the Gospel of life includes every- offer two summarising points for ly grave forms that they take, and thing that human experience and reflection, which obviously have because of the strong conflict that reason tells us about the value of to be approached in a congruous they still manage to provoke. human life, accepting it, purify- way. It seems to me that the life It is such because of the contents ing it, exalting it and bringing it and the magisterium of John Paul that are proposed. In am referring to fulfilment’ EV( , n. 30). II taught us that: especially to the second chapter Jesus reveals to us that before 1. Within the divisions and the where John Paul II develops his anything else it is life that con- contrasts in which debate takes discussion of the ‘Gospel of Life’ nects us to God. Through it we place and in which today we are and the theological, anthropologi- are called and directed to what in immersed, the only reality that cal, cultural and pastoral implica- the design of God is its end and its can truly represent a point of en- tions that derive from it. completion, that is to say divine counter between the various an- It is such because of the promo- and eternal life, which was pro- thropological divisions, the ap- tion of renewed commitment in claimed and communicated ‘in proach that allows an authentic favour of life, about which I will Jesus’. understanding of the whole of speak at the end of my paper. The Blessed John Paul II tells man, is that of suffering. It is incumbent upon me to us also that the religious newness 2. The Christian faith, as a liv- give voice also here amongst you of the gospel of life lies in the al- ing memory of the suffering Just to the impassioned appeal with most divine dignity of every man. One (memoria passionis), who which John Paul II opens his en- Indeed, the life of each one of us took upon himself the pain of cyclical: ‘in the name of God: re- is much more than what each one everyone (cf. Is 53), continues to spect, protect, love and serve life, of us is or manages to become constitute the privileged way and every human life! Only in this di- through a specific personal his- offering of salvation and hope for rection will you find justice, de- torical development. Within it we the whole of humanity. velopment, true freedom, peace encounter God Himself because In following these two direc- and happiness!’ (EV, n. 5). In life if His gift and because every tives, the one anthropological and reading this again we realise how man is an icon of Jesus Christ. If the other theological, one will much there is still to do in favour we know how to transform our manage to meet the challenge of life, and as men of good will ‘LIFE’ into an act of love and of contained in that warning that the such as we are, we feel categori- mercy, as the Lord Jesus taught us Blessed John Paul II addressed cally urged in our consciences by in the famous parable of the Fi- to us seventeen years ago and to the observation that the good and nal Judgement (cf. Mt 25:31ss), it walk towards a future full of hope the future of mankind depends on will lead us to God more than our for the Church and for the whole this ineluctable dilemma: either religiosity, our morality and our of humanity. one employs the culture of Life thought an feelings can. or one inevitably runs the risk of serving the culture of death. As 3. The Gospel of Life followers of Christ, in addition, 4. The Church: a People of Life and its Newness we must not forget the warning of for Service to Life Jesus: ‘Anyone who is not for me A document bequeathed to us is really against me; anyone who The discovery, expression and by the Blessed John Paul II which does not help me gather is really experience of this vital link, which still today remains, and will for a scattering’ (Mt 12:30). connects each man to God, is the long time remain, for the Church, At the beginning of our delib- foundation of that new culture of and not only for the Church, a erations I believe that it is advis- life that still awaits to be fully un- point of reference for pastoral able to take up briefly the defini- derstood and developed. This is care in health at the service of tion of the Gospel of Life that the the specific task of the Church, life, is the encyclical Evangelium Blessed John Paul II offers us in of all we Christians, the ‘people Vitae, which was published on 25 Evangelium Vitae so that it may of life’ sent into the world to be- March 1995. be borne in mind like a lighthouse come the ‘people for life’, says the It is such because of its mag- that will illuminate our interna- Blessed John Paul II (EV, n. 83). isterial value. In its composition tional conference and because This is a mandate that espe- were consulted, amongst others, of the possible pastoral develop- cially applies to those who work all the bishops of the world, and ments that could and should de- in various ways at the service of its publication was preceded by a rive from it: ‘In Jesus, the “Word life. A mandate that begins with consistory which was specifically of life”, God’s eternal life is thus one’s daily existence. The ser- convoked for the purpose. proclaimed and given. Thanks to vice that each one of us renders It is such because of the con- this proclamation and gift, our to himself or herself, within the temporary relevance of the ques- physical and spiritual life, also horizon of the Gospel of Life, DOLENTIUM HOMINUM N. 78-2012 11

day by day, becomes service, pro- we are unable to enjoy it in its to- as its source and purpose Love. claiming and celebration of this tality and riches and to develop it Despite the limits, the difficulties life itself for other people and in accordance with the character- and the complexity of the prob- for everyone. We are talking here istics and dimensions specific to lems that face us, through the val- about the daily existence of each the design of God, it will be im- uable magisterium of the Bless- person and thus the point of de- possible to achieve this service of ed John Paul II, God calls us to parture from which springs that charity to the life of another per- conjugate this paradigm until its service of charity which consists son, to the whole of life and to the final consequences, certain and of taking care of another person, lives of everyone. Here, says the confident that Life always wins. inasmuch as a person entrusted to Blessed John Paul II, we are at the For this reason we are here today. us by God and to our responsibil- very roots of life and love (n. 87). Welcome, and success to your de- ity, to the point of coming to take I will end by formulating what liberations! Thank you! care of the whole of life and the seems to me can be the paradigm lives of everyone (n. 87). Only of the new culture of life: from if we are able to take care of our care for one’s own life, to faith lives will we be able to offer this in the God of life, and on to love Note service to other people. If we are for all of life and for the lives of 1 For those who think this a good idea, it people who use their lives badly, everyone, because there is no re- can be listened to again in the hall: http:// who dissipate this gift, because sponse to life that does not have www.youtube.com/watch?v=2HVJq--4hWk

Curate infirmos:Evangelisation

HIS EMINENCE CARDINAL To enter a Domus Dei should What is this place of coming to- FIORENZO ANGELINI mean: in conscience to believe, gether, where everyone without President Emeritus to practise, and to exercise one’s distinctions, believers and non- of the Pontifical Council own faith. For we Christians, a believers, the good and the bad, for Health Care Workers, Domus Dei means to believe in of any race, people, language and the Holy See. God; for others who do not have culture, necessarily meet each this grace it could mean to engage other, even against their wishes? in a search for God. Places of admission and treatment cordially greet all of you here Today, however, churches on – hospitals. Ipresent and in particular Arch- many occasions are no longer A person, with his or her needs, bishop Zygmunt Zimowski, the places for an encounter of crea- has limits, and although he or she President of our Pontifical Coun- tures with God, and it does not may wish to live for a long time, cil for Health Care Workers; Car- seem to be absurd, and even less and in perfect health, he or she en- dinal Dziwisz; my brother bish- blasphemous, to state that human- counters illness. Often there is the ops; and dear lay people, the first ity is not to be met with in the need to turn to suitable treatment health-care workers, a force of the churches, in the cathedrals, to be which is possible only in certain Church and our Pontifical Council found throughout the world; in a institutions such as hospitals. This that we cannot do without. word in a House of God, Domus is why hospitals have become plac- I will begin with a common ob- Dei, which is humanity’s own es of encounter and primary need, servation: the whole of humanity home. where one comes into contact with has to pass by way of churches in A question naturally arises: how all races, languages and civilisa- the sense that humanity should many people today go to church? tions. When one is admitted what have constant communion with How many people practise their does one come across? Who are God, with the permanent wish to faith? How many of them, for the people who draw near? Apart practise what it believes in, fol- example, draw near to the sacra- from medical doctors, who are one lowing and actuating the teach- ments? of the fundamental cardinal points ing and the doctrine specific to In the face of documented an- of a health-care institution, one its faith. Experience, however, swers, one becomes disarmed; it can meet priests, religious nurses, demonstrates that this does not almost seems as though God has lay nurses or volunteers who en- take place; indeed, according to abandoned His creatures, but this gage in humanitarian action at the the statistics, to the extent that is not possible. It is humanity service of the sick. These are all they can be reliable at one level which has drawn away from God; people who certainly – and espe- or another, humanity increasingly this evidence calls upon all of us. cially if they are Christians – can passes less by way of churches as Is there a place where one can facilitate the encounter with God ‘Houses of God’. and one must meet most people? through the Church, which is the 12 DOLENTIUM HOMINUM N. 78-2012

first interpreter in absolute terms tals; today there are no longer any our relationship with sick people. of the value, which is nonetheless at all. And so what is the func- This is a grave task for all pastors, healing, of pain. tion of this mysterious cathedral but above all else for bishops. A patient thus comes to find which in fact takes the place of This international conference himself or herself in the hands of our parishes? How is the Church is animated by our memory of these people who should be able ready to welcome those souls who the Blessed Karol Wojtyla, Pope to represent the Church. But who out of need, often at the level of John Paul II, to whom we owe the are these people? What formation, saving their lives, enter them? institution of our Pontifical Coun- other than that of a profession- This could really be an encounter cil, which is an example of the ex- al character, do they have? What with God but the true Samaritans, traordinary attention that the uni- concept to they have of the sacred- where are they? Assault laymen versal Church should engage in if ness of their work? What language from the point of view of care for it does not want to the betray the do they speak? In a few words, the sick, real witnesses: Lejeune, wishes and the mandate of Christ how is the Church present today Pampuri, Moscati, Carrel, Candia, himself: “Curate infirmos”. This in these places which humanity is Schweitzer, De Foucauld, Don international conference of ours, forced to pass through? Gnocchi, Fr. Ildebrando Gregori – that is to say, must have, with- These are some of the great champions of faith and charity. out any uncertainty, with courage questions that should be posed. Where are they today? This and if necessary with audacity, For we believers places of admis- question, which during my priest- the wish and the energy to actuate sion and treatment can be the net ly life has always created a strong what Blessed Pope of the miraculous catch to which and beneficial malaise, I feel very John Paul II wanted to teach us by the Gospel refers. We must think strongly, today as well, above all referring to the duty to “curare that God is there and that He wants else because of a failure to under- infirmos”, that is to say to be Sa- to encounter His creatures. stand the contemporary relevance maritans, amongst the whole of I would like to reflect upon an- and urgent importance of pasto- mankind. other reality: still today there are ral care in health that is pointed The Blessed John Paul II attrib- countries where missionaries, to and directed by the Church, by uted fundamental importance to when they arrive, have the feel- priests, and engaged in by capable pastoral care in health. As soon as ing that they are pioneers because lay people who are ready to help he had been elected Pope, when perhaps up to that time the Gos- and made responsible beforehand he went to the central loggia of St. pel had never arrived there. What, by the mandate of the Church but Peter’s Basilica, he greeted sick then, does this authentic apostol- even more through the will of the people; the day after his election ic priest, religious or lay person Good Samaritan himself – Christ. he went to the Gemelli Polyclinic do? He or she engages in some- Pope John Paul II paid especial to visit Archbishop, and later Car- thing that is fundamental: he or attention to medical doctors who dinal, Andrea Deskur, who was a she takes care of the sick and then carry out their professional or vol- friend of his. I remember how eve- as soon as possible he or she al- untary activity as co-workers of ry Sunday of Advent or Lent he so builds a church. Thus care and the Church in the special duty of went to visit a Roman hospital. I, support for those people who suf- being Samaritans. who had the grace to follow him fer is of fundamental importance However, the Church should not on these peregrinations of his, can in beginning the preaching of the forget the need in her apostolate testify that he stopped in front of Gospel message. for the contribution of lay people, every patient and with affection- I pose the question, and force- and especially in the various sec- ate paternal simplicity expressed fully: above all we pastors, is it tors of health care and health lay words of comfort. clear in our minds that this is a people must have their own forms He was truly the priest, the fa- challenge that we cannot avoid? of responsibility. ther, who, having suffered since Who is involved in this spiritual I remember when the much he was young, had a good knowl- care for the sick? It is known that loved Fr. Pascual Piles, who was edge of hospital environments. every day in the world thousands also the Superior General of the This Pope had constantly to be a of children die because of a lack Sons of St. John of God and as a valid example for everyone. His of water and food. We who have man and a religious of great expe- audiences never ended without a a faith, are we concerned about rience engaged in pastoral care for particular greeting being given to them? Who baptises them? No- the sick, declared clearly and with those sick people who were pre- body! We see this, for example, in courage at the tenth international sent. During his general audienc- major cities such as Rome, Milan, conference of our Pontifical Coun- es on Wednesdays it was he who Turin, etc, where we have priests cil of the year 1995 that a hospital asked for them to have a privi- who work in the field of pastoral was to be defined as a temple of leged position. I remember that care in health. suffering humanity. my first meeting with the Blessed Are these workers well trained? When he sent out his disciples John Paul II was when I was then Is it noticed that sisters who are into the world for evangelisation, involved in pastoral care in health nurses are by now completely ab- Jesus said to them: “curate infir- in Rome which at that time was sent from our hospitals? Until a mos”. This is the great endeavour beginning to be generally organ- few years ago there were tens of that we cannot forgo. This is the ised and efficient. Before that time women religious in our hospi- link between evangelisation and an authentic form of pastoral care DOLENTIUM HOMINUM N. 78-2012 13

in health for sick people did not Supreme Pontiff said to those who during the Christmas festivities or exist. worked in and with our Pontifical on other special occasions? I remember that that great Pon- Council to whom he held up the News about this is given great tiff Pius XII was greatly struck Good Samaritan as a model to be emphasis, as though they were ex- when he learnt that there were followed in their activities: ‘The ceptional events, something unu- over a million and half people who Good Samaritan, in whom was re- sual. But why do they not go to passed by way of hospitals as pa- flected the love of the Son of God, these places of suffering more of- tients, care staff, visitors etc., that is a model for the duties and tasks ten during the year? Why is con- is to say a diocese within a diocese. of health-care workers. This mod- stant support not offered to those Pope Pacelli was concerned about el reaffirms, dearest brothers and people who have a greater need for this and for this reason wanted a sisters active in care and pastoral works of mercy? bishop to deal in an exclusive way care in health, that your service, In recent says in a Catholic hos- with this special form of pastoral before being a profession is a mis- pital a dying sister was not able care. While this was taking place sion, supported by an increasing to meet a priest for eight days. At in the Eternal City, Archbishop awareness of the solidarity that one time in Rome, as I think was Karol Wojtyla promoted and en- exists between human beings. This the case in other dioceses, a par- gaged in a form of pastoral care awareness is strengthened and en- ish priest, if he was informed, as that was by no means ordinary in couraged by faith, and thus I ex- soon as possible got into contact his archdiocese of Warsaw. hort you to bear generous witness, with the hospital chaplain and he This particular concern of his as heralds of trust and hope and in was informed, as far as was al- for sick people certainly influ- man, who is called by God to be- lowed, about the character of the enced him, once he had become come himself in gratuitousness’. patient and the family of the pa- Supreme Pontiff, in creating the The Blessed John Paul II was tient so that the patient could be Pontifical Council for Health Care a protagonist who not only spoke approached and his or her stay in Workers. about illness but who embodied hospital could also be an opportu- How did this Pontifical Coun- it throughout his life. I was in the nity for spiritual recovery. cil exactly come into existence? I operating theatre following that Illness, if approached as Divine met the Blessed Pontiff and during assassination attempt in St. Peter’s Providence wants, can heal a hu- our conversation we spoke about Square; the operation including man creature. Nothing works to the advisability of creating a body the run-up to it lasted about seven the advantage of a creature than that would deal with everything hours. Truly Jesus in Gethsemane! suffering because suffering leads that revolves around the world Illness can make a person to reflection and today, if the world of health care. It should be ob- healthy again in a spiritual sense. is going downhill this is because served that the name of this Pon- It is an instrument, a charism, creatures are excessively drawn tifical Council bore the phrase of which God has placed in the away from true values. Society ‘health care workers’ and not of hands of the Church and His crea- is in a continuous disconnected health, that is to say it is the Pontif- tures as an instrument of purifica- movement; it appears that we are ical Council of the protagonists of tion and redemption. The newness witnessing a general disorganised evangelisation in the field of suf- of Christianity lay in the doctrine decline of the reality of the spir- fering: priests, medical doctors at and practice of a positive appre- it which would lead Dante to say every level, women religious nurs- ciation of suffering when, despite again: ‘you are men and not mad es and lay people. every effort of science and any sheep’. One should not be amazed Since 11 February 1985, the possible means, it remains invin- if in exploiting the reality of suf- day of its institution, the Pontifical cible. But in reality few truths are fering and illness a person can feel Council has always been motivat- as rational as that of the positive that he or she is spiritually trans- ed by what was in the mind of the appreciation of suffering, an ap- formed. However much we may Blessed John Paul II, that is to say preciation that truly appeals to all want to be free of it, illness is, to express the institutional interest the resources of man and allows whatever the case, a part of the hu- of the Church in sick people be- him to engage in his highest and man creature himself. cause of the great advances made most noble expression. It is not On this subject John Paul II in medical science and the need to true, therefore, that only faith pro- himself write in his apostolic let- coordinate within the Church all vides the strength to accept and ter Salvifici Doloris of 11 Feb- the institutions and agencies in- value pain. It can be decisive here ruary 1984: ‘Those who share volved in the world of health care. but its support can have roots in in Christ’s sufferings have be- Given that individual action human intelligence and reason fore their eyes the Paschal Mys- was not sufficient, it was neces- which are also a gift of God. tery of the Cross and Resurrec- sary to locate it within an insti- To return to the example of the tion, in which Christ descends, in tutional framework with specific Blessed Wojtyla, this is in contrast a first phase, to the ultimate lim- tasks: to stimulate, to promote, to with the example of some pastors its of human weakness and im- coordinate and to work with local of the Church. What can one say potence: indeed, he dies nailed to Churches, following carefully the about certain people with author- the Cross. But if at the same time programmes to be implemented or ity, diocesan bishops for example, in this weakness there is accom- already underway. who go to visit a prison, hospitals plished his lifting up, confirmed I remember what the Blessed and other places of suffering only by the power of the Resurrection, 14 DOLENTIUM HOMINUM N. 78-2012

then this means that the weak- The missionaries that work there Thus there is a need and an urgent nesses of all human sufferings are are authentic heroes. This is not need to be take up the question of capable of being infused with the fatalism or defeatism – it is the re- priests who are directed towards same power of God manifested in ality. Every day hundreds of chil- care for the sick: who they are, Christ’s Cross. In such a concept, dren die and many are abandoned. their and their training. to suffer means to become par- Who looks after them? Africa is Attention must be paid to the suit- ticularly susceptible, particularly often talked about, above all to ex- ability of pastoral workers, wheth- open to the working of the salvific ploit its resources. Indeed, there is er they are priests or laymen, be- powers of God, offered to human- a high risk which not everyone is cause they must be able to speak ity in Christ. In him God has con- aware of: the exploitation of health with and deal with medical doc- firmed his desire to act especially care as an element of varying de- tors on an equal footing and the through suffering, which is man’s grees of importance for business. same may be said of their rela- weakness and emptying of self, To speak plainly: human blood is tionship with the administrators of and he wishes to make his pow- bought at a cheap price and medi- places of admission and treatment. er known precisely in this weak- cal products are produced which As regards nurses, therapists, or ness and emptying of self. This al- lead to profits in the so-called de- anyone involved in noble service so explains the exhortation in the veloped countries. to the sick, these people must be First Letter of Peter: “Yet if one I have given the example of followed and trained, with thought suffers as a Christian, let him not the role of a religious Congrega- being directed towards the various be ashamed, but under that name tion to say that evangelisation is forms of voluntary work. let him glorify God”’. not engaged in through words but Pope Benedict XVI, during his And thus in the face of suffer- through concrete facts. It is en- pastoral visit to Benin in Africa, ing as a privileged moment of en- gaged in with the of charity which he has engaged in over re- counter with God why is there not such as Don Guanella, St. Camil- cent days, did not forget the com- sufficient involvement in pastoral lus de Lellis, St. John of God, plex world of health care, specifi- care in health? There is a general of Calcutta, and the cally as a singular setting of human movement away from everything Venerable Fr. Ildebrando Gregori. suffering. He did not forget the that is spiritual and supernatural. It is life that is at stake. Chaplains protagonists of care for the sick, That today there is a spiritual de- for sick people must be priests that is to say health-care work- cline of the human creature is to be chosen from amongst the best of a ers, and first of all medical doc- seen by everyone. That the world diocese and religious Orders, and tors, and all those who have the is distant from God can easily be not by taking those who for vari- duty of being, whatever the case, perceived. ous health or age reasons one does Samaritans for our brothers and With the Congregation of the not know where to place. In hos- sisters in their need to be attended Benedictine Sisters of the Protec- pitals suitable people, the best, are to and helped. In his words there tors of the Holy Face of Our Lord needed. is an especially important pas- Jesus Christ we have been build- Why do the young men of our sage which our Pontifical Coun- ing over recent months in the seminaries, at least on Sundays, cil in the broadest Christian vision Democratic Republic of the Con- not go and engage in some min- of places of suffering should pay go, in Butembo, a city with about istry amongst the sick? Why are attention to. It makes explicit ref- a million inhabitants, a ‘Citadel courses in pastoral care in health erence to ‘chapels’, whether large of Charity’. This involves eight not given? Why is what I have or small, Homes of God, Gethse- buildings in a place where there is been talking about not engaged manes which, as the Blessed John no electricity, there are no roads, in? If a medical doctor in order to Paul II observed, is always a ref- there is no drinking water and engage in his or her profession has erence to the values – and values not even a hospital. On average to have a degree and be an expert, which are not only human – of hu- the families have six children and why do we send priests to hospi- man suffering. Benedict XVI in even lack basic necessities. This is tals who are without training or this passage does not conceal the a region that is very rich in natu- already exhausted by the activi- very many difficulties that often ral resources but it does not have ties they engage in elsewhere and obstruct the wish to achieve a suc- infrastructures or minimal life which they have engaged in for cessful management of the health- services. And the Europeans that many years? care world. ‘dominated’ it for years, what did The Good Samaritan is not a I want to point out a contra- they do? There is no answer to this fairy tale, it is a real, concrete and diction: very many volunteers question. increasingly contemporary exam- accompany sick people during When I have been to that coun- ple. Jesus said: “curate infirmos”. pilgrimages to sanctuaries, some- try – I have already been there per- The Pontifical Council for Health thing that is certainly praisewor- sonally with my sisters on six oc- Care Workers should as an insti- thy, but in the world there are casions – I have always observed, tution, if it does not want to be not only Lourdes and Fatima as with increasing spiritual suffering, outside reality and if it does not places and moments to serve the how the African world feels that want to disappoint the wishes of sick and to be Good Samaritans. it is abandoned and this notwith- Christ, seriously attend to pasto- During the rest of the year where standing the fact that it is three ral care for sick people at the level are these men and women volun- times larger than Europe. of their moral and spiritual needs. teers? In which parishes do they DOLENTIUM HOMINUM N. 78-2012 15

engage in voluntary work? Where something that is mysterious, as one who hungers and thirsts, as a are the various women’s Catholic though it did not concern you, but stranger, as one of those who are movements? I observe that every morning there naked, sick or imprisoned… Christ Where are the other numerous is a queue in front of the medical reigns from the Cross and, with his lay organisations? Where are the office of the Synod. Many bishops arms open wide, he embraces all Catholic medical doctors? Which are punctual in measuring their the peoples of the world’. authorities of the Church are con- blood pressure!” The Blessed Pontiff John Paul cerned about their presence and The Holy Father Benedict XVI II, who was a heroic apostle of activities? I have already observed in his homily in Benin of 20 No- suffering, offered to the Church an that women religious and nurses vember last declared: ‘I would like example in the form of a demon- who are sisters have almost to- to greet with affection all those stration that the Good Samaritan tally disappeared from our hospi- persons who are suffering, those will always remain with his doc- tals. The problem is not only that who are sick, those affected by trinal significance as an expres- of a lack of vocations. We need to AIDS or by other illnesses, to all sion of the revolution of love and find concrete answers and as soon those forgotten by society. Have of justice that springs from the di- as possible. A few years ago at a courage! The Pope is close to you vine mandate: “Curate infirmos”. Synod for Bishops I addressed in his thoughts and prayers. Have May we always remain in an ex- a number of prelates and said to courage! Jesus wanted to identi- emplary way faithful to this teach- them: “To some of you to speak fy himself with the poor, with the er: it is Christ himself who calls us about pastoral care in health seems sick…Jesus…wished to appear as to this duty!

The Blessed John Paul II: a Suffering Man amongst the Suffering

HIS EMINENCE CARDINAL is expressed after their deaths, a took upon himself this very dif- STANISLAW DZIWISZ void that it is difficult to fill. ficult human reality and through Archbishop of Krakow, Man’s approach to personal suf- his salvific death and resurrection Poland. fering takes different forms. It can he threw light on the darkness of Member of the Pontifical become rebellion, resignation or human existence and opened up Council for Health Care acceptance. We can display com- to us the pathway towards a new Workers, passion and empathy towards the life and ultimate life, in a world the Holy See. suffering of our neighbour. We in which ‘there will be no more can also, unfortunately, display in- death, no more grief, or crying or difference. We can adopt the ap- pain’ (Ap 21:4). Suffering is written deeply proach of the Samaritan. At the ba- 1. into the condition of man. It sis of these approaches in the face 2. What was the approach of constitutes an integral part of life of personal suffering or the suffer- Karol Wojtyla, whom from 16 on earth. It has different colour- ing of other people lies the answer October 1978 onwards the world ings, or better, different shadings. that we have found – or have not knew as John Paul II, the 274th We suffer when a pain in our bod- found – to the question about the successor to St. Peter, towards ies gives signs of the presence or mysterious reality of suffering. pain? We can say that he suffered, the advance of an illness. We suf- Why does man suffer? What can like everyone else. He suffered a fer in the face of misfortune, when he do with his suffering? Can he great deal, especially during cer- a natural event destroys the profits draw good from an apparent bad? tain periods of his life. But was of a lifetime and takes away our Is perhaps the answer powerless- there something specific in his sense of security. We suffer in the ness and in the final analysis hope- approach to his own suffering face of a malady that afflicts us lessness, or even hope? and the suffering of other people and we do not manage to free our- For the disciples of Jesus, the which it is worthwhile to reflect selves of it. We suffer in the face Lord who was crucified and rose upon? I hope that through this pa- of the drawing near of death. We again, the answer is to be found per of mine we will be able to find feel fear in the face of the insecu- specifically in Christ himself, in an answer. rity of human destiny after the giv- the work of salvation that he per- Ever since his childhood, the ing of the last breath on earth. We formed. Jesus did not give theo- life of Karol Wojtyla was marked also suffer because of the death of retical answers to the problem of by intense suffering. He lost his our loved ones, the emptiness that suffering, of evil and of death. He mother when he was very young. 16 DOLENTIUM HOMINUM N. 78-2012

He did not remember anything of the Cardinal of Krakow, and all human crosses for the strength- about his sister who had died later Pope John Paul II, to sick ening of his work of our redemp- when she was little. Then his people. I would like to touch up- tion’. In this context Cardinal Wo- brother Edmund, a medical doc- on some passages from this letter. jtyla goes back again directly in tor, also died: he had been infect- Its very personal tone is striking: his letter to the person who suf- ed by a patient in his hospital. ‘My dear brother, dear sister! I fers: ‘It specifically in this great Karol felt this death a great deal. would very much like to be near divine work that you are taking During the Second World War to your bed, near to you, to come part. Remember this. That he, my he worked in a stone quarry and and visit you often…Believe me, dear brother (my dear sister), re- at the Solvay factory in Krakow. I am often assailed by thoughts vives your faith, the only that is One day he was run over by an about people affected by any kind able to demonstrate to man the full army lorry and was taken uncon- of pain. This is a sign of the un- meaning and also creative mean- scious to hospital. Lastly, his fa- ion of humanity and the commun- ing of suffering…I would like ther died. After coming back from ion of human destiny on earth… to entrust to you…these various work, he found him sitting at a ta- Faced with any human suffering, a causes which, thanks to the aton- ble, dead, in front of the tea that healthy and strong man feels after ing and repairing power of suf- he had not finished. This scene a certain fashion confused, com- fering, can bring about improve- profoundly shook the young man. paring his destiny with that of the ment. I entrust to you not only the Death had taken away all of his man who suffers. Thus even more souls of sinners, so that you may loved ones, one after another. is born the need to bring help, dic- pray for their conversion, but also It was also then that he took his tated by a feeling of human sol- all the divine causes in men and final decision to become a priest. idarity and by authentic love for the world, so that you may coop- This is a striking fact. Profound one’s neighbour…I wish, next to erate in their success’ (Letter to personal suffering had not laid your bed of suffering, to express the Sick, 8 March 1964). Karol low. It had not led him to a feeling of profound respect for close up in himself. He did not all of those who bring you help. 4. Fourteen years later, the au- start complaining about his fate, Whether they are medical doc- thor of these words became the as he could have done. On the tors, nurses, or also other people Bishop of Rome and pastor of contrary: suffering was the cat- engaged in service, or, lastly, oc- the Universal Church. From Kra- alyst of his spiritual growth. It casional companions of your suf- kow and from Poland he brought made him sensitive to the suffer- fering…In all of them there is the with him his pastoral experience, ing of other people and he decided spirit of the Gospel. Indeed, re- at the service of all of the Church to place himself at their service as member that in the Gospel, my and after a certain fashion of the a priest of Christ in order to pro- dear brother (my dear sister), you whole world. For this reason, claim to them the word of life and have a major place and an impor- knowing his special sensitivity, to make possible to them access to tant role. Christ identified with which I have sought to describe, the sacraments, sources of grace you personally when he said ‘I today we are not amazed by the and salvation, bearers of hope. was sick and you visited me’ (Mt fact that the day after his election Experience of suffering lived and 25:36) or also ‘you did not visit to the See of St. Peter, breaking integrated in that way became for me’ (Mt 25:43). all conventions, he went to visit him a model for behaviour for the ‘You must therefore recognise’, his paralysed friend, Bishop An- rest of his life and his service as a went on the Metropolitan of Kra- drezej Deskur, at the Gemelli Pol- priest, bishop and Pope. kow, ‘that thanks to the Gospel, yclinic. I would like to add that your importance for people and Cardinal Andrezej Deskur, who 3. As the Metropolitan Arch- society increases. Because suf- died in the Vatican two months bishop of Krakow, Cardinal Karol fering, as well, has had a deter- ago, lies in the crypt of the church Wojtlya maintained close con- mining role in the spiritual life of that is being built in the ‘John tacts with the world of medical humanity. The suffering of Jesus Paul II Do Not be Afraid Centre’ doctors and health-care workers. Christ redeemed humanity…St. of Krakow. On the sarcophagus He regularly visited sick people Paul writes ‘I am helping to com- of the Cardinal, who spent thirty- both in Krakow and during every plete what still remains of Christ’s three years in a wheelchair as an visit of his to the parishes of his sufferings on behalf of his body, invalid, are written the significant large archdiocese. Sick people the church’ (Col 1:24). Truly, Je- words: Salvifici Doloris. were a privileged category for his sus Christ was not satisfied with Then there was 13 May 1981. pastoral care. I accompanied him his body alone, which in coming A day of great suffering but also during these visits. into the world he took from Mary of great hope and the entrusting to It is significant that on the day the -Mother, but continued God of the life and the pontifical of his entrance into the cathedral to form his own Mystical Body, service of John Paul II. Still today, of Wawel as Metropolitan Arch- namely the Church. And he was after more than thirty years, it is bishop of Krakow, on 8 March not satisfied with his own suffer- difficult for me to speak about this 1964, he addressed a special letter ing alone and the suffering of the without great emotion. Memories to sick people. For me there is no cross through which he redeemed come back to me which for that doubt that this letter is the magna humanity, but continued to unite matter I have shared with other carta that brings out the approach to them all human suffering and people on a number of occasions. DOLENTIUM HOMINUM N. 78-2012 17

I held in my arms the Pope, who Heart of Mary while the world and handicapped people, who are was losing blood. Death crept near witnessed the fall of the totalitar- often left at the margins of fam- to me as well; indeed, the bullet of ian atheist system of Communism ily and social life, understood it. the would-be assassin passed near and the attaining of freedom by a It was specifically they who found to me. During the incredible jour- series of countries in Central and in the Pope a spokesman for their ney of the ambulance through the Eastern Europe. problems and above all their hu- crowded streets of Rome towards After the assassination attempt, man dignity! He was one of them; Monte Mario, towards the poly- John Paul spent seventy-three he was with them. clinic, the Holy Father was still days in hospital. During the gen- conscious. He prayed all the time. eral audience of 14 October 1981 6. In his rich pontifical teach- Even then for the first time he for- he summed up his experience in ing there could not fail to be doc- gave his would-be assassin. Shak- the following way: ‘God has al- uments on suffering. I have al- en and bending over the Pope, I lowed me over recent months to ready referred to the letter to sick personally heard the words of for- experience suffering, He allowed people of the young Metropolitan giveness that he murmured. In the me to experience the danger of Archbishop who began his pas- eyes of the Pope, Ali Agca had losing my life. He has allowed toral service in Krakow in 1964. not lost his human dignity. He had me at the same time to understand After twenty years of service for performed a terrible action but clearly and to the full that this is the Church in Krakow and then John Paul II continued to be his His special grace for me as a man, in Rome, after innumerable meet- brother. He confirmed this four and it is at the same time – given ings with sick people and above days later during the first prayer the service that I perform as Bish- all else in the light of his own of the Regina coeli after the as- op of Rome and the successor to personal experience of suffering, sassination attempt, on 17 May, St. Peter – a grace for the Church’. John Paul II published on 11 Feb- when he remembered the other ruary 1984 his apostolic letter on people that had been wounded 5. Sick people and suffering the Christian meaning of human during the assassination attempt. people always occupied an impor- suffering, Salvifici doloris. ‘I am especially near to the peo- tant place in the pontifical service In this letter the Pope described ple wounded together with me. I of John Paul II. They had places at the large world of human suffer- pray for the brother that shot me, the general audiences, the nearest ing and sought to provide an an- whom I have sincerely forgiven’. that there were to the Pope. The swer to the question of its mean- The Holy Father forgave, with- same happened during all his ap- ing. He called attention to Jesus out waiting to be asked for for- ostolic journeys in various coun- Christ who with love defeated giveness. For that matter, the tries of the world and also during suffering: ‘“For God so loved the would-be assassin never asked for his visits to the cities and dioceses world that he gave his only Son, forgiveness, not even when John of Italy and his pastoral visits to that whoever believes in him Paul II went to visit him in the Re- the parishes of Rome. should not perish but have eternal bibbia prison. John Paul II until the end was life”(Jn 3:16). These words, spo- In the operating theatre, when with suffering people, even and ken by Christ in his conversation answering the words of Dr. Buz- above all else when his illness with Nicodemus’, continues the zonetti who said that his life was became worse, which was not to Pope, ‘introduce us into the very greatly threatened, I adminis- leave him until he died, taking heart of God’s salvific work.They tered to him the sacrament of the from him step by step his physical also express the very essence of anointing of the sick. Everything effectiveness, his ability to move Christian soteriology, that is, of else was in the hands of Provi- and in the end also his ability to the theology of salvation. Salva- dence and the doctors. It fell to me speak. The Pope suffered because tion means liberation from evil, only to pray…For that matter the of this but he never complained. and for this reason it is closely whole of the Church prayed for the He was thankful to God that he bound up with the problem of suf- Pope, as was the case with Peter, was able in this way to serve the fering. According to the words the Fisherman of Galilee, when he Church. Not only his body hurt spoken to Nicodemus, God gives was in prison: ‘the people of the him but also the awareness that his Son to “the world” to free man church were praying earnestly to his illness was limiting his ser- from evil, which bears within it- God for him’ (Acts 12:5). vice. But the Lord watched over self the definitive and absolute The Holy Father was convinced his servant and we were all wit- perspective on suffering. At the that Our Lady of Fatima had saved nesses to the great works of God: same time, the very word “gives” his life. The fact that the assassi- magnalia Dei. The Pope who had (“gave”) indicates that this libera- nation attempt took place on the aged, who was limited at a phys- tion must be achieved by the on- same date as the apparitions at Fa- ical level, began to speak with ly-begotten Son through his own tima could not have been a matter another strength that was even suffering. And in this, love is man- of chance. This event meant that greater. He spoke with his weak- ifested, the infinite love both of the Pope became more aware of ness which was offered up for the that only-begotten Son and of the the secrets of Fatima, and of the Church and this was his profound Father who for this reason “gives” conversion of Russia envisaged in and penetrating catechesis. A cat- his Son. This is love for man, love them as well. He then consecrat- echesis without words. The whole for the “world”: it is salvific love’ ed the world to the Immaculate world understood it. Sick people (Salvifici doloris, n. 14). 18 DOLENTIUM HOMINUM N. 78-2012

7. John Paul II did not confine ers; and indications as regards the you’. This is, so to speak, the tes- himself to meetings with sick meaning of spiritual care for sick tament that John Paul II left to the people and to sharing his reflec- people and all those who live and sick and the suffering. During the tions on human suffering with work next to the suffering’. last part of his life he spoke with- the Church. He also took impor- out words. tant decisions of an organisation- 8. The speech that John Paul II al character. The year after the made to sick people gathered to- 9. At the beginning of my paper publication of the apostolic letter gether in the Grotto of Massa- I posed a question: is there some- Salvifici doloris, once again on 11 bielle in Lourdes on 14 August thing special in the behaviour of February, he made known his mo- 2004, and thus during the last John Paul II towards his own per- tu proprio Dolentium hominum, months of life of the Pope, was sonal suffering and the suffering thereby creating the Pontifical especially moving. He spoke to of other people? Looking at his Council for Pastoral Assistance to them as though he was truly a suf- life and his service we can affirm: Health Care Workers. And lastly, fering man amongst the suffering, he was a man touched by suffer- on 13 May 1992, and thus on the identifying with what had hap- ing at various stages of his life, anniversary of the assassination pened to them: ‘I am here with especially during childhood and attempt, he instituted the World you, dear brothers and sisters, as youth and then during his pontif- Day of the Sick. In the letter that a pilgrim to Our Lady. I make my icate. Suffering made him more instituted it he wrote: ‘The annual own your prayers and your hopes. sensitive to the suffering of oth- celebration of the World Day of With you I share a time of life er people. This was expressed in the Sick is directed towards sen- marked by physical suffering, yet his priestly and pastoral service, sitising the People of God and, as not for that reason any less fruit- in his solidarity with the world of a consequence, the numerous in- ful in God’s wondrous plan. With suffering. He shared his experi- stitutions that work in the field of you I pray for all those who trust ence with the Church in the form health-care service and lay socie- in your prayers. In carrying out of deep reflection on the condition ty, on the need to assure the best my apostolic ministry I have al- of suffering man and on the Chris- care possible for sick people; help ways trusted greatly in the offer- tian meaning of suffering. He also for sick people in becoming aware ings, prayers and sacrifices of the took initiatives and created reali- of suffering in a human context suffering. During this pilgrimage ties within the Church that serve and above all in a supernatural I ask you to join me in offering to the suffering and sensitised the one; the integration of dioceses, God, through the intercession of whole of the Church as regards Christian associations and reli- the Virgin Mary, all the intentions the situation of people who suf- gious families into pastoral care of the Church and of the world. fer. This is the gift that the Bless- as regards the health-care service; Dear brothers and sisters who are ed John Paul II left to all of us. He increasingly effective support for sick, how I would like to embrace suffered amongst those who suf- voluntary work; remembering the each and every one of you with af- fered and now he helps all of us need for the spiritual and moral fection, to tell you how close I am with his intercession at the throne formation of health-service work- to you and how much I support of the Almighty.

The Wounded Healer: Christ, Physician of Bodies and Souls

FRÀ ENZO BIANCHI many who had demons in them. of Jesus. His days, in addition to Prior of the Monastery of Bose, Jesus drove out the evil spirits preaching the Word and the King- Italy. with a word and healed all who dom of God, revolved around car- were sick. He did this to make ing for sick women and men and what the Prophet had said the action of healing them. In this come true, “He himself took our way, Jesus strove to force back Introduction sickness and carried away our dis- the dominion of Satan and to of- eases”’ (Is 53:4) (Mt 8:16-17). fer all those people he met an op- In the Gospel According to St. This ‘summary’ describes in portunity to live in fullness. But Matthew we read: ‘When even- summarising form one of the this involved a heavy price to pay ing came, people brought to Jesus fundamental features of the life for Jesus, as the above verses re- DOLENTIUM HOMINUM N. 78-2012 19

mind us: as the authentic suffering to serve and honour a person, to 1. Jesus does not Preach Servant of the Lord, he cared for have solicitude for him or her. Je- Resignation and healed people at the price of sus saw a person in a sick indi- personal debilitation, taking upon vidual, he brought out his or her First of all I would like to re- himself the burden of the infirmi- uniqueness and he related to the fer to a preliminary element that ties and illnesses of other people. whole of his or her being, perceiv- is required to discard an idea that It is truly the case, as the title of ing his or her search for meaning, one often hears expressed, even in the paper entrusted to me – ‘Jesus and seeing him or her as a crea- good faith. But this is an idea that is the Wounded Healer’ – elegant- ture disposed to the openness of is very dangerous inasmuch as it ly grasps, that in taking upon him- faith-trust, wanting not only heal- ends up by attributing to God and self the burden of the suffering of ing but also what could give full- to Jesus Christ a perverse face. In others Jesus is the physician of ness to his or her life. encountering sick people Jesus bodies and souls. Indeed, to be Here I would like to engage in never preaches resignation, he precise we should define him as a a clarification which I believe to does not have fatalistic attitudes, ‘physician of bodies and spirits’, be decisive. At the heart of the he does not state that suffering which is what the Constitution of episodes where Jesus deals with draws a person nearer to God, the Second Vatican Council Sac- sick people there are not healing and he does not development at- rosantum Concilium (‘medicus techniques and activities involv- titudes which involve an errone- carnalis et spiritualis’: SC, n. 5), ing the activity of a physician or ous praise of pain: he knows it is citing a phrase of Ignatius of An- an exorcist, but, rather, a human not suffering but love that saves! tioch (‘iatrós … sarkikós te kaì aptitude for listening to, and wel- Jesus always strives to restore a pneumatikós’: To the Ephesians, coming, people; there is the very sick person to the integrity of his 7:2), does. human reality of encounter: there or her health and life: he fights The gospels testify that Jesus is not, therefore, illness but the against illness, saying ‘no’ to the encountered a very large number human person. Jesus did not en- malady that disfigures man; and of people afflicted by various ill- counter a sick person as a sick he provides care and seeks to heal nesses and infirmities: physical person: this would have meant that person with all his strength. disabilities (the lame, the blind, placing himself in a condition in And thus he turns his healings in- the deaf and dumb, paralytics), which the other was enclosed in a to an authentic Gospel of actions, people with mental illnesses (the category; it would have meant re- of prophecies of the Kingdom, ‘possessed’, those who were af- ducing the other to what was on- where ‘God will wipe every tear flicted according to their cases ly one aspect of his or her person. from our eyes’ (cf. Is 25:8) and with epilepsy, hysteria or schizo- No: Jesus encountered the other there will no longer be death, or phrenia, illnesses whose origins as a human being as he was a hu- mourning or lament or pain, be- were attributed to diabolical pos- man being, a member of human- cause the things that there were session), and handicaps and in- ity, equal in dignity to every other previously have passed away’ (cf. firmities of varying degrees of human being. And in encounter- Ap 21:4). gravity (lepers, the woman with ing and listening to a human be- Here it is useful to engage in a loss of blood, the mother-in-law ing Jesus knew how to understand a further clarification: one often of Peter who had a heavy fever). him or her, yes indeed, as a person hears it repeated that one should Encounter with this suffering hu- marked by a particular form of ill- offer up one’s suffering to God. manity, with the disfigured faces ness as well. What meaning can this phrase and bodies of very many men and In short, with his practice of hu- have which people hold to be women, constituted for Jesus a manity Jesus taught that provid- highly spiritual but which can sort of living Bible, in flesh and ing care is first of all encountering be equivocal? Is, perhaps, God blood, from which he could listen and entering into a relationship pleased by the offering up of pain to a lesson on human weakness with a man or a woman. In draw- which often dehumanises and dis- and suffering, and from which he ing near to people not with the figures? What image of God is was able to learn the art of com- power or knowledge of a medical pre-supposed by this ‘pleasing’ of passion and mercy. We can say doctor but with the responsibility God? In truth, this spiritual coun- that these encounters constituted and compassion of a human be- sel has to be clarified. It is certain- for him a magisterium of the hu- ing, Jesus offered himself in vul- ly the case that in the offering up man and a revelation of the divine, nerability and weakness, and thus of himself or herself to the Lord, a setting for learning about living managed to encounter the wound- which every Christian must en- and believing: Jesus did not only ed humanity of sick people by en- gage in as authentic spiritual wor- learn from what he himself suf- tering with them into an authenti- ship (cf. Rm 12:1), is also includ- fered (cf. Heb 5:8), he also learnt cally ethical relationship. ed sufferings as well as joys. As from the suffering of others. After making these general ob- a consequence, one should say to The gospels stress the fact that servations, I will now seek to un- the Lord: “here I am, the whole Jesus provides care to the sick derstand certain specific features of me, before You: body, mind (the Greek verb therapeúein, oc- of the behaviour of Jesus Christ in and spirit, including my illness curs 36 times, whereas the verb his placing himself at the side of and my suffering!” But in this, as iâsthai, ‘to heal’, occurs 19 sick people, features that config- well, we must look to the example times), and to provide care means ure an authentic art of relating. provided by Jesus who did not of- 20 DOLENTIUM HOMINUM N. 78-2012

fer up his suffering to the Father ing compassion in this way that you want to, you can make me but, rather, ‘made his prayers and Jesus told of the ‘merciful and clean!”; ‘I do want to, Be clean!”: requests with loud cries to God compassionate God’ (Ez 34:6). Mk 1:40-41); and faced with the who could save him from death’ However in this case, as well, paralysed man he does not see a (Heb 5:7) in the experience of we should be clear about what paralytic but a being with spir- his passion, living it ‘in love unto we mean by the words that we itual needs to whom he responds the end’ (cf. Jn 13:1), in love ex- employ. What was experienced by announcing the forgiveness of tended even to his enemies. What by Jesus and was requested from God (cf. Mk 2:1-12). The heal- was decisive and redemptive in his disciples was not compas- ings always take place in a con- the passion of Jesus was the love sion in the sense of commisera- text involving a dialogue and a re- with which he experienced suffer- tion, which is rightly rejected by lationship. Jesus opens himself to ing and death. And thus he taught suffering people as an offence the freedom of the person who is us that what God expects from and injury to their humanity. No! in front of him and when the sick us when we go through suffering Compassion, understood in Bib- person is unable to express him- and illness is that we continue lical terms, is to allow oneself to self or herself he turns to the per- to engage in love, accepting be- be wounded by the suffering of son’s family relatives or to those ing loved and striving to love. In- the other, co-suffering with those who are tied to the sick person by deed, we achieve the will of God who are beside us; it is the radi- a relationship of love. Jesus lis- not in the offering up of suffering cal rejection of indifference to tens to their suffering, their wish- but when our lives, even in suffer- malady. And this without any pro- es, and to what they want. Such ing, become self-giving in love: tagonism, without any emphasis is the case with the mother of the this was the pathway that Jesus placed upon ‘engaging in char- girl tormented by a devil (cf. Mk followed and opened up for those ity’. It is significant here that the 7:24-30), with the father of the who wanted to follow him. Greek verb employed to narrate epileptic boy (cf. Mk 9:14-27), the approach of Jesus and the Fa- and with the centurion who be- ther as described by him in the seeches him to heal his servant 2. Jesus Lived Com-passion parables (splanchnízein) literally (cf. Mt 8:5-13). refers to ‘being affected by, being In his encounters with sick peo- Jesus deeply involved himself moved by visceral compassion’ – ple Jesus always calls upon the in- in the personal situations of sick this is what pushes the Good Sa- terior resources of the person who people: their suffering was felt maritan, the figure of Jesus, to be- is in front of him, and thus the by Jesus himself who felt com- come a neighbour to the man left healing, when it is accomplished, passion for them (cf. for example half dead by the robbers at the always takes place within a rela- Mk 1:41; 6:34), he entered, that side of the road (cf. Lk 10:33); tional framework in which Jesus is to say, into a movement of co- this is what pushes the prodigal stimulates and brings forth the suffering which also involved him Father of love to run to his sinner faith of the person involved, that emotionally. Jesus allowed him- son when his son is still far off (cf. is to say his or her capacity for self to be wounded by the suffer- Lk 15:20). trust and reliance, his or her de- ing of other people and he drew sire for life and relationships. One near to the sick even when pre- may think once again of the way cautions at the level of hygiene 3. The Art of Relationships of in which Jesus draws near to, and (fear of infection) and religious Jesus: Listening, Dialogue heals, lepers, who were authentic conventions (the fear of acquiring and Truth-Trust pariahs of the society of his time a ritual impurity) indicated that and were branded by a stigma that he should put a distance between Once Jesus had made himself excluded them from their families himself and them: such was the a neighbour to people affected by and from affective and sexual rela- case with lepers whom Jesus not situations of illness, the care that tionships, from the religious com- only met by tearing them away he expresses to them is expressed munity and from cultural practice. from the isolation and the loneli- above all else in allowing them to In his relations with lepers, Jesus ness that they were forced to ex- speak, in asking them what they implements a sociable approach perience but also touched. Jesus want, and in bringing out their which leads him to encounter did not heal without sharing! In wishes. Jesus listens, enters in- those who were relegated to living this way, he demonstrated that to dialogue by posing questions, outside inhabited centres, to touch what contaminates is not contact relating, that is to say, to the sick the ‘untouchables’, to see as peo- with those held to be impure but person as a being of symbols and ple those individuals who in the the rejection of mercy for, and of language, a person guided by his eyes of everyone were afflicted by proximity to, the sick. He taught or her intentionality, which is the a malediction and divine punish- that there is no greater dirtiness human capacity to attribute mean- ment, and to having relationships than those who do not want to get ing to life. He asks the blind man with those people who were con- their hands dirty with other peo- Bartholomew “What would you demned to isolation (cf. Mk 1:40- ple; he revealed that communion have me do for you?” (Mk 10:51); 45; Mt 8:1-4; Lk 5:12-18). Or one with God passes by way of mercy he accepts the wishes of the leper might think of the encounter with for, and involvement, with suffer- and makes them his own by re- the so-called ‘possessed man of ing human beings. It was by liv- peating his words to the letter (“If Gerasa’ (cf. Mk 5:1-20). In relation DOLENTIUM HOMINUM N. 78-2012 21

to him Jesus engages in patient lis- hard work of the actions of Je- be the physician, in the land of tening, develops a dialogue, looks sus: these are not magical actions tiredness be the fortifier; O physi- for a personal encounter and thus but personal encounters which cian of our bodies, give life to our transmits to him trust and self-es- cost time and physical and men- souls, make us your dwelling and teem. Thanks to this relationship, tal energy in order to lead those in us may the Holy Spirit dwell’ a man who was previously vio- whose minds are disturbed to en- (Acts of Thomas, 156). lent, who wounded himself, who ter a humanised relationship (cf. I would like to follow this fine did not take care of himself, and again Mk 5:1-20); which ask Je- poem, which constitutes a worthy who was naked, changes to such sus to become informed and to be summary of my analysis of Jesus an extent that in the end he can be concerned about the illness of the Christ as a physician of bodies seen ‘sitting there, clothed and in epileptic boy so that he can act and spirits, with a final opening his right mind’ (Mk 5:15). To this (cf. Mk 9:14-29); which request up of a horizon. In the large fres- man Jesus also offers an indication the repetition of therapeutic ac- co of the final judgement Jesus about the future, restoring him to tions (as in the case of the heal- proclaims, amongst other things, himself, to his family and his so- ing of the blind man of Bethsai- “I was sick and you visited me” cial environment and giving him da (cf. Mk 8:22-26); and which (Mt 25:36). This statement is nor- a task to perform: “Go back home take away energy from him (as mally understood in the sense to your family and tell them how in the episode of the healing of that a visit to a sick person is a much the Lord has done for you the woman suffering from a loss mysterious and yet real encoun- and how kind he has been to you” of blood, cf. Mk 5:25-34). With- ter with Christ who is present in (Mk 5:19). in the human weakness of Jesus the sick person: in the person in To summarise, although it is there acts the power of God: Je- need there is Christ, and he or true that ‘faith comes from hear- sus heals thanks to a death and a she who serves a person in need ing’ (Rm 10:17), Jesus demon- resurrection. Each healing, there- serves Christ, whether he or she is strated the truth of this state- fore, refers to the definitive salv- aware of this fact or not. Now this ment at an anthropological level: ific event of the resurrection: be- decisive truth around which will through his practice of humanity hind each healing there stand out hinge the judgement on the last he was able to reawaken the hu- the form of the cross and its para- day should be understood with manity of sick people, listening doxical vivifying power. intelligence: it is better, that is to to them, putting trust in them and The Evangelist Mark demon- say, paradoxically, not to know valuing their trust. This is why strates this reality with especial that in loving the other one is lov- when he returned sick people to precision when, in order to nar- ing Christ, rather than to fall into life to the full, he left them by rate the healing of the epileptic the perversion of loving sick peo- confessing, almost with amazed boy, he employs the terminol- ple in order to love Christ… gratitude: “your faith has saved ogy with which the Christian ké- I believe, however, that in the you” (Mk 5:34; 10:52; Lk 7:50; rygma proclaimed the death and light of the pathway we have fol- 17:19; 18:42). resurrection of Christ: ‘The boy lowed these words of Jesus can looked like a corpse [nekrós], be understood in another way as and everyone said , “He is dead” well: it is Christ who visits us in a 4. The Healings Performed by [apéthanen]. But Jesus took the sick person specifically because it Jesus: a Sign of Salvation boy by the hand and helped him is he who took upon himself once to rise [égheiren], and he stood up and for all our sufferings and our Lastly I would like to outline [anéste]’ (Mk 9:26-27). illnesses. It is he, the wounded an element that would deserve healer, the risen crucified one, far deeper analysis than I give it who can teach us to love and to here. The healing performed by Conclusion accept being loved even during Jesus of the spirits and the bodies the hour of our greatest weak- of sick people is a sign of salva- In the Acts of Thomas, a apocry- ness. For Christ, with him and tion, which is a definitive libera- phal work of the New Testament, in him, ‘who can feel sympathy tion from malady and death: the one reads: ‘Lord Jesus Christ, for our weakness’ (cf. Heb 4:15), power of his works of healing companion and help for the sick, each illness can be experienced is, indeed, the power itself of the hope and trust for the poor, refuge as a pathway of communion; and paschal event, which acts thanks and rest for those who are tired, so ‘the night of pain opens to the to a weakening of Jesus, to his shelter and port for those in the paschal light of the crucified and loss of strength, in a few words: world of the shadows, you are the risen [Christ]’ (cf. Messale Ro- to his death. physician who heals without ask- mano, Prefazio comune VIII [Je- Significantly, the accounts of ing a fee. You were crucified for sus the Good Samaritan], Libreria his healings allow us to under- all men and for you nobody was Editrice Vaticana, Vatican City, stand the long duration and the crucified! In the land of sickness 19832, p. 375). 22 DOLENTIUM HOMINUM N. 78-2012

The Role of Institutions and Governments in the Defence of Life

DR. JOHN DALLI the dimensions of human life than Before proceeding to illustrate European Commissioner for other similar charters, has been the provisions that the EU has es- Health and Consumer Policy, accepted as part of the fundamen- tablished in relation to the protec- Belgium. tal laws of the European Union. It tion of life, I think it is important should be noted that two princi- to clarify the respective compe- ples were set out to interpret the tences of international or supra- lmost by definition, the pro- Charter. national institutions such as the Atection of human life is an es- First, the Charter can be in- United Nations and the European sential duty of any legitimate po- voked before the Court of the Un- Union and its Member States. The litical authority. The division of ion, only upon alleged violations approach of the European Union competences between the different by the European Union Institu- in this respect is determined by political authorities, in particular tions and by Member States em- the need to resolve the tension be- between international or supra-na- anating from the need to comply tween two orientations. tional institutions, such as the Or- with EU provisions. The first is to give maximum ganization of the United Nations In this regard it is to be not- space to freedom of research, to de- and the European Union on the one ed that all matters relating to the velop Europe more and more as a hand, and other national political rights of European citizens in re- Knowledge Society. This approach authorities of the Member States lation to the adhering Member achieves the objective of build- that are part of these organizations, State remain the competence of ing a more just society. Innovation makes the situation complex. the Strasbourg court, an institu- is crucial to promote economic On the one hand, the move- tion of the Council of Europe and growth and helps to promote hu- ment toward globalization leads not the European Union. man resources, thus contributing to to increasing the competences of Also, to emphasize the impor- creation and to overcoming the international and supranational tance of human rights, in anoth- crisis. Innovation enhances life as institutions, on the other hand, er international context, it may a source of wellbeing as shown in philosophical relativism and as- be recalled that in extreme cases its application in the field of health. sertion of diverse cultures leads the UN has developed a practice The protection of the right to life to a reluctance if not resistance which makes it legal for the or- also implies a responsibility on to accepting legal proposals that ganization or its representatives to Governments and regulators to set are universally applicable. We intervene to protect human rights in place a framework that guaran- can see how the tension between even if they violate the principle, tees the best possible conditions these two dynamics in the Euro- once considered almost absolute, for wellbeing. pean Union has been resolved, in of the of each State That is why it is also so im- the framework of the proposals on its territory. portant to ensure the sustainabil- made under the European Con- The second principle of inter- ity of the health systems in a de- vention preparing for the Consti- pretation of the Charter of Fun- mographically ageing society; to tutional Treaty and the provisions damental Rights of the European continue to deliver more and bet- of which were then incorporated Union is based on the fact that the ter treatment to more and more into the existing Treaty of Lisbon. statements of the Charter must al- patients with restrained resources! The general principle for the di- so be interpreted according to the A key factor lies in innovation vision of powers between Europe- constitutional norms of the Mem- driven mainly by research. an institutions and governments ber States of the Union. By vir- Freedom of research is essen- of the Member States is “rough- tue of this principle, the same le- tial in our times. However, this ly” this: the issues more closely gal provision of the Charter, for freedom can not be absolute be- related to the cultural identities of example, the protection of life, cause it must always respect the the Member States always remain is interpreted according to the le- fundamental right of human dig- a national responsibility, while gal norms in different Member nity. Let me take one concrete ex- those in which a high added val- States. Abortion is the most ob- ample – clinical trials ! European ue can be obtained by joint action, vious example. The ambiguity of legislation guides the conduct of are considered to fall under Euro- the definition has allowed the leg- clinical trials in the field of health pean or mixed competence. islator to establish categorically products and pharmaceuticals on Respect for universal human the universal principle of right to EU territory. A key part of the rights is paramount in this regard. life, allowing for the different le- legislation is bringing about a A Charter of Fundamental gal interpretations on the origin of balance between the need to test Rights, much more ambitious on life that are not reconcilable. new molecules whilst at the same DOLENTIUM HOMINUM N. 78-2012 23

time ensuring that ethical prin- gitimate to counterbalance the they do not in themselves have ciples protect those patients un- benefits that are expected from the capacity to develop into a hu- dergoing such trials. The larger research with the risks of non- man being. the risk, the higher the value of compliance with human dignity. d) An invention must be exclud- the trials but also the higher the In light of these principles, the ed from patentability where the responsibility to protect the pa- European Union has adopted pro- application of the technical pro- tients. The underlying and core visions for the protection of life cess for which the patent is filed principle to define where this bal- primarily in two contexts: in the necessitates the prior destruction ance may lie is with the notion of field of patents and in research -fi of human embryos or their use as human dignity. nanced by European funds. base material, even if the descrip- The European Union has clear- As for patents the first steps tion of that process does not con- ly translated this principle enun- date back to 1988, with the Di- tain any reference to the use of ciated in the Charter of Funda- rective on the legal protection of human embryos. mental Rights into the Treaty of biotechnological inventions. The e) The exception to the non-pa- Lisbon. Although there is no pre- Directive prohibits patenting in tentability of uses of human em- cise definition of human dignity, three areas: bryos for industrial or commercial it can be inferred that this con- 1) cloning of human beings, purposes concerns only inventions cept points to that which identi- 2) changes in the genetic iden- for therapeutic or diagnostic pur- fies the human being as such. It is tity of human beings, and poses which are applied to the hu- not only the Kantian criterion of 3) uses of human embryos for man embryo and are useful to it. rationality and capability of free industrial or commercial purposes. choice but also the fabric of natu- The second area where the EU ral desires and passions, loves and These restrictions are motivat- has introduced the principle of re- deepest aspirations, which are re- ed by the protection “of public or- spect for human dignity is that of alised in each one of us according der and morality.” EU-funded research. to specific peculiarities. Freedom In this regard, we recall that the In the seventh Framework Pro- of research, even if important, German Federal Patent Court de- gramme, in the part related to bi- must comply with respect for hu- cided in 1997 that no procedure otechnology research, support for man dignity. concerning human embryonic research relating to embryonic The elaboration of the concept stem cells can be patented; this stem cells is not excluded, but to of human dignity, the starting sentence has been confirmed by get such support it must be dem- point of any discussion on human the European Court of Justice. The onstrated that there are no alter- rights, as well as in any context in court said this year that any human native methods for achieving the which anthropological concepts ova, from the moment of its ferti- objectives of the research. Con- are relevant, has evolved in line lisation, must be considered as a sidering that scientists now agree with the debate on a new catego- human embryo if such fertilisation that they can resort to oocytes in- ry of rights called “bio-rights”, triggers the process of the devel- stead of embryonic stem cells, rights of life, which also relate to opment of a human being. this proof seems rather complex. embryos in the early stages (per- The Attorney General of the It should be remembered that haps a few hours) of their exist- European Union Court has clari- the European Union has estab- ence when many scientists believe fied the interpretation of Article 6 lished a group of ethicists who, af- that we can not yet talk about peo- of the Directive on the legal pro- ter careful examination of the pro- ple or human beings. tection of biotechnological inven- posals submitted to them by the Some speak of these rights as tions as follows: European Commission, express fourth generation rights. The first a) The concept of a human em- an opinion. The examination is generation consists of the politi- bryo applies from the fertilisation done by this group in light of the cal rights and civil liberties, the stage to the initial totipotent cells Charter of Fundamental Rights. second, the rights of social groups and to the entire ensuing process Finally, the language used by and associations, and the third, en- of the development and formation European institutions speaks of vironmental rights and the rights of the human body. That includes “human dignity” and “human be- of future generations. The need the blastocyst. ings” rather than persons This I to define a fourth generation has b) Unfertilised ova into which think to highlight the distinction arisen as a result of technological a cell nucleus from a mature hu- of powers between supranational developments such as cloning. man cell has been transplanted or institutions and sovereign states. Perhaps the most interesting as- whose division and further devel- While the EU institutions adopt pect, and one that requires careful opment have been stimulated by measures that protect human life observation, is that, according to parthenogenesis are also included in general, and for which there is the prevailing thinking in this ar- in the concept of a human embryo a European consensus, decisions ea, in the present situation where in so far as the use of such tech- with regard to legal provisions re- scientific knowledge is inevita- niques would result in totipotent lating to matters in which the dif- bly still scarce, we cannot support cells being obtained. ferent humanistic traditions and a risk averse stance – an overly c) Taken individually, pluripo- cultures have a vital role remain cautious attitude void of any risk. tent embryonic stem cells are not the competence and responsibility In general it is held that it is le- included in that concept because of Member States. 24 DOLENTIUM HOMINUM N. 78-2012

The Sacrament of Anointing as a Medicine of Salvation

FR. EUGENIO SAPORI, M.I. has contributed to a lack of pas- Christ is the secure way and the Professor at the ‘Camillianum’ toral sensitivity towards sick peo- truth, and for this reason we run International Institute ple who – from this point of view to the goal and we are given heal- of the Theology of Pastoral – have not been able to enjoy the ing by him and walk through him. Care in Health, comfort of the living and vivify- This means believing that Jesus is Rome. ing presence of Christ in situa- the Christ.8 tions of crisis for their lives of But without wanting now to faith during illness. dwell upon the verbal meaning he title that was entrusted Albeit with the limits of time, of terms such as medicina salu- Tto me provoked in me by no I will seek to employ a dual ap- tis, which has been attributed to means little amazement for two proach to the subject that has the sacraments, we should also very precise reasons: one con- been proposed by identifying stress that such terminology is to cerns theological thought and the some lines of thought of the past be found rather rarely both in me- other concerns the pastoral aspect which bring out a theology of sac- dieval authors and in Scholastic of the sacrament under examina- raments seen as ‘medicine’. I will theology. tion. then examine certain constants Thus, for example, Irnerius,9 The literature on, and reflection that emerge from the celebration Ivor of Chartres,10 and Hugo of St. about, the sacrament of anointing of the liturgy which emphasise Victor11 refer to baptism as medici- immediately encounter certain salvation as the presence and ac- na salutis, whereas for Herveus, a phrases which denote the difficul- tion of God at the side of suffer- monk of Bourg-Dieu, this refer- ty of addressing this specific sub- ing man. ence applied to penance in a broad ject. It is often stated that anoint- sense (not as a sacrament).12 ing is a ‘Cinderella’ or – again In other citations we have a dif- with reference to sacraments – a 1. The Sacraments as ferent terminology, that is to say ‘poor cousin’, in order almost to ‘Medicine’ ‘remedium salutis’ is used, re- emphasise a feeling of powerless- ferred to rarely and for the most ness in addressing such a subject, This statement could distance part to certain sacraments such as, as though nothing else could be us from our subject if we did not for example, baptism, penance, said (or done) in this field. . reflect upon the topic of Christ the the Eucharist and holy orders. If, to all of this, we add the physician in the Gospels2 and in Ivor di Chartres is an exception: idea of a recent past – adopted by the life of the Church.3 This is not he explains the Incarnation and canon law as well in 1917 – that a gratuitous statement but a pro- Passion of the Lord as a salutis ‘extreme unction (as it was then found belief which from the be- remedium to heal the sick.13 called) is not a means necessary to ginnings of the Church has come salvation’1 one can, in this sense, down to us today in the Second a. The theology of the sacraments justify the practice of many pas- Vatican Council itself,4 in the Cat- in Scholasticism tors who, in caring for the sick, echism, and in the liturgy. privileged the sacraments of pen- According to a homily of Hugo of St. Victor, in his book ance and the Eucharist, placing Origen, the care of God takes place on the sacraments, argues that one anointing in a secondary position, through Christ who, as the heav- can see ‘man as a patient afflict- in order, as well, not to generate enly physician, ‘enters this place ed by the wounds of vices; but fear in those to whom the sacra- of care which is His Church and… God is a physician, the gifts of the ment was proposed, which was obtains medicaments not through Spirit are , and the vir- seen almost as a ‘departure tick- substances taken from herbs but tues are true health’.14 But it is St. et’ for going to the other life (the the sacraments of words’.5 who sees the sacra- phrase is not mine but one used For Augustine of Ippona,6 man, ments as ‘medicines’ in his work by one of the Fathers of the Coun- sinner and patient, is invited by Breviloquio15 where he dedicated cil during the debate on the docu- Christ himself to take medicine a part of it ‘To Sacramental Medi- ment Sacrosanctum Concilium). even if it is bitter: ‘And so that cine’.16 And according to popular tradi- the patient does not reply to him As regards the origins of the tion, this sacrament is an ‘insur- “I cannot, I cannot bear it, I will sacraments, Bonaventure argues ance policy’ to avoid hell and ob- not drink it”, to begin with the that they ‘are sensible signs, di- tain heaven as soon as possible. healthy physician drinks it so that vinely instituted as medicines, in I have to confess a certain bit- the patient also will not hesitate to which ‘beneath the veil of sen- terness and a great deal of suf- drink it’.7 sible realities, mean and confer fering in knowing that all of this Augustine goes on to say that through sanctification spiritual DOLENTIUM HOMINUM N. 78-2012 25

grace’, by which the soul is cured 2. The Sacraments of the the spirit with the cooperation of of the infirmities of vices’;17 but it Sick: Soteriological and your grace’.36 is the crucified Christ who treats, Ecclesiological Aspects Not only the sacrament but also redeems and heals sick mankind.18 a visit to a sick person becomes Bonaventure goes on to em- We could be rather disap- a ‘medicine’, as is emphasised by phasise that ‘the physician is the pointed by a certain terminologi- the following prayer: ‘may the Word made flesh’,19 whereas ‘a cal from which the sac- remedy of your medicine come to man who is sick is not only spir- rament of anointing seems to be the help of this your servant which it or only flesh but spirit in carnal excluded but fortunately we are our frailty visits in your name’.37 flesh’,20 and thus ‘the medicine helped as regards this limitation A prayer, once again from the has to be not only spiritual but by a set of quotations that are ex- Gregorian, although it is for vis- something of the sensible signs’.21 pressed not by other tracts but by its to a sick person (in the origi- For St. as the testimony of liturgical sources nal text), in the Ritual of Paul V well, the sacraments require sen- such as the Gregorian sacramen- (1614) is placed after the anoint- sible things.22 Given that they aim tary (VII-VIII centuries)29 which ing of the sick and reads as fol- at perfecting man, it is opportune it is worthwhile remembering in lows: ‘Lord, look with goodness that they be seven in number, the living tradition of the Church. on this your servant weakened in according to a certain analogy The concept of medicine of sal- body by illness: and give com- with the life of the body which is vation refers to God Himself who fort to this soul that you created; called to the perfection of its per- instructs us through the Letter of so that, purified by trial, he may son, and adds ‘because in addition James so that the help of grace recognise that your medicine has to illnesses of the body, [man] has nay restore health to a sick per- healed him’.38 spiritual illnesses, that is to say son;30 however, health should not sins, remedies against infirmities be a source of corruption and ill- a. The anointing of the sick: are required. And these remedies ness should not lead to perdition.31 medicine of salvation in illness are two in number. The first is This is a vision of the person, healing that restores health. In the we would say today, that is ‘ho- In addressing as a first point life of the spirit this is penance… listic’, and which leads to pray for the problem of pain and illness, The other remedy is the recovery blessing so that ‘God the Father the prefaces to the rite observe of strength through suitable di- may bless, God the Son may heal, that sick people ‘know…how in et and exercise. In the life of the and the Spirit may illuminate’ and illness Christ himself is next to spirit this is extreme unction’.23 the perfect Trinity itself ‘may pro- them and loves them’,39 and the For Aquinas, the sacrament of tect the body save the soul, illu- sacrament of anointing is seen as anointing (always called extrema minate the heart, guide the senses a therapeutic moment of the ac- unctio) is thus a remedium salutis, and direct the spirit towards eter- tivity of Christ and constitutes the a medicine of salvation for man by nal life’.32 principal sign of his care.40 giving him a certain kind of heal- It is always the Trinity who We can observe that within ing which is above all of a spiritu- through anointing and prayer of the new rite of anointing there al and eschatological nature. the Church provides remission is a history of salvation which from all sins, together with physi- is revealed gradually as the cel- b. Preaching: sacraments as cal recovery amidst the dangers of ebration expresses its identity as medicines illness,33 but even more it is stat- medicine of salvation with an ex- ed that a sick person is ‘medicat- pression of the triune dimension. One also encounters in popular ed’ by the very Trinity not only to The Father manifests Himself preaching in times past the theme reacquire health but also to have as God full of mercy and forgive- of the sacraments as medicine, better health.34 ness; but at the same time He is a with the statement that true health In other prayers Christ is turned source of all comfort because not comes from Christ, given that the to as he who is true health and only did He give us the Son for name of Jesus already points to true medicine since from him salvation and to provide relief for what the Lord really is: he is the comes all health and remedy and the suffering of sick people, but person who gives us true health thus he is prayed to so that ‘ho- He also sends the Holy Spirit, the of the soul and of the body,24 with ly anointing with oil may be for Paraclete, to the oil for the nour- the observation, however, that a sick person a reason for a rapid ishment and relief of our bodies. true health is health of the soul healing from the current illness, He listens to the prayers of our even though health of the body also giving the wished-for remis- faith and looks with goodness on may appear to be true health.25 In sion from all sins’.35 he who prays for support in the addition, the Lord is the first sav- Another prayer, on the other weakness of old age, asking for iour, as the source and beginning hand, emphasises, the ecclesio- comfort in body and spirit with the of all health,26 given that he is a logical aspect when the prayer fullness of the Holy Spirit in order physician and at the same time employs the following words: to live with faith and hope, giving medicine as well.27 ‘The health ‘worthy of being anointed and everyone witness to his love. that comes from Christ is health bless by these our hands this your And it is once again the Fa- that never disappears, indeed it servant…and what we foster ex- ther, the most merciful God who, lasts for ever’.28 ternally with faithfulness, benefit knowing the hearts of men, wel- 26 DOLENTIUM HOMINUM N. 78-2012

comes them as children when Conclusion omni studio et diligentia curandum ut infir- mi, dum sui plene compotes sunt, illud reci- they return to Him so that in the piant. joy of His forgiveness they may The sacraments, which are cele- 2 See what is argued in the paper by Enzo abandon themselves with trust to brated in the liturgy of the Church, Bianchi. 3 Cf. Leclerc H., ‘Christ médecin’, in the arms of His mercy. are instruments which God has DACL, 11 (1933), 158-160; Guillet J., ‘Le But the dimension emphasised placed in our hands so that we may Chist médecin’, Christus 75 (1972), 371- by the new rite is Christological deeply value them, so as to live in 377; Dumeige G., ‘Médecin (Le Christ)’, in Dictionnaire de Spiritualité 10 (1980), 891- – the salvation of Christ the Lord, fullness our condition of being 901; Zeni E., Cristo medico delle anime e who was crucified and rose again, creatures which has been given dei corpi. Teologia, spiritualità e mistago- is invoked to provide comfort to to us by the Father, redeemed by gia, Extractum ex dissertatione ad Doctora- tum in Facultate Theologiae, Rome, 1997; the suffering of sick people, since Christ and vivified by the Spirit. Sapori E., ‘Sacramenti di salute e di salvez- not only did he pass by doing St. Augustine observes that ‘the za. L’agire di “Cristo medico” nella vita del- good to and healing the sick, he Wisdom of God when he wanted la Chiesa’, in Salute/Salvezza perno della teologia pastorale sanitaria, edited by L. also took upon himself our suffer- to treat man so as to heal him of- Sandrin, (Ed. Camilliane, Turin, 2009), pp. ings and bore our pains. fered man Himself and became a 105-141. And it is the Lord himself who physician and medicine’;42 John 4 Cf. second vatican council, Sacrosanc- tum Concilium, n. 5. comes to visit a sick person and Paul II echoed this with the fol- 5 Origen, Homilies on Lev., VIII, 1. to comfort him or her with holy lowing words: ‘the Gospel fre- 6 Cf. Poque S., Le langage symbolique anointing, while prayers of faith quently presents Christ as healer, dans la prédication d’Augustin d’Hippone, Images héroïques, T. I (texte) – T. II (notes) invoke strength and health but while his redemptive work is of- (Etudes Augustiniennes, Paris, 1984). also liberation from sin and from ten called, from Christian antiq- 7 Augustine, Discourse 88, 7-8, 7; cfr. every temptation. uity, medicina salutis’.43 One is Ibid., Discourse 142, 6. 8 Ibid., Homily 10. We could summarise the action dealing, therefore, with a medi- 9 Werneri abbatis, Libri deflorationum of Christ with one of the ritual cine of salvation which is made SS. Patrum super evangelia de tempore per prayers which reads as follows: present, as I have stressed, in the anni circulum (= PL 157, 1113). 10 Ivonis Carnotensis De ecclesiasticis ‘O Jesus, our Redeemer with the sacrament of anointing: a sacra- sacramentis et officiis sermones. Sermo I: grace of the Holy Spirit, comfort ment, therefore, which should be De sacramentis neophytorum habitus in this brother of ours, heal his infir- appreciated, esteemed and loved synodo (= PL 162,508). 11 Cfr Hugonis de S. Victore De sacra- mities, forgive his sins, distance as a valuable gift of Christ and mentis christianae fidei (= PL 176, 456). from him the sufferings of the celebrated with joy without fears. 12 Hervei Burgidolensis Commentaria in soul and of the body, and let him A fine testimony comes to us epistolas divi Pauli (= PL 181, 1053). return to his usual work in full se- from the Germanic Roman pontif- 13 Ivonis Carnotensis De ecclesiasticis 41 sacramentis et officiis sermones. Sermo VI: renity and health’. ical of the tenth century where in a Quare Deus natus et passus sit (= PL 162, Indeed, other prayers express hymn sung during the celebration 563). 14 Cf. Hugonis de S. Victore De sacra- themselves in analogous terms, of the anointing of the sick we find mentis christianae fidei (= PL 176, 527). asking for the health of the body phrases that concern Christ who is 15 San Bonaventura, Opuscoli Teolog- and of the spirit, vigour and com- prayed to as ‘heavenly medicine ici/2, Breviloquio, translated by M. Aprea, revised by L. Mauro and A. Stendardi, intro- fort, and victory over every kind of the Father and true physician of duction and notes by L. Mauro, indexes by of evil. human salvation’; to him rises up J.G. Bougerol (Città Nuova, Rome, 1996) (= Lastly, we cannot forget that the prayer of the Church: ‘bring Sancti Bonaventurae Opera, V/2). 16 Cf. Ibid., pp. 245-299. pneumatological dimension that health to the illnesses of the body 17 Ibid,, p. 245. is present above all in the prayer and the soul’, ‘restore usual ener- 18 Ibidem. of the blessing of the oil which gy to those who have fallen ill’, 19 Ibidem. 20 Ibidem. asks the Holy Spirit, the Para- and ‘every sick person experienc- 21 44 Ibidem. clete, to support our weakness es your medicine’. 22 Cf. Thomas Aquinas, Somma Teologi- with his inexorable strength. But I will end this paper with a ca, III, q. 60, a. 5, ad 2. – it is observed – the Spirit is ‘dream’: may the anointing of the 23 Ibidem. 24 Giordano da Pisa, Prediche inedite del the gift of the Father and the Son sick, like Cinderella of the chil- B. Giordano da Rivalto, recitate in Firenze for the forgiveness of sins and to dren’s story referred to at the be- dal 1323 al 1305, edited by E. Narducci (G. be light, strength and comfort at ginning of this paper, a poor and Romagnoli, Bologna, 1867), p. 159. 25 Ibid., p. 160. times of suffering. forgotten girl, become a beauti- 26 Ibidem. We cannot neglect the ecclesio- ful princess not only to be ad- 27 Ibid., pp. 161-162. logical aspect which is expressed mired from far away but one who 28 Ibidem. 29 Cf. Le Sacramentaire Grégorien: ses in the celebration of sacraments lives and reigns amongst her peo- principales formes d’après les plus anciens which has always had a communal ple! For this reason, I hope that manuscrits, 3: Textes complementaires di- character: the Church continues anointing of the sick will become vers, edited by Jean DESHUSSES (Éditions universitaires, Fribourg, 1982) (= Spicile- the work of Christ and the Apos- increasingly a medicine of salva- gium Friburgense, 28), hereafter GrTc fol- tles, renewing the presence of the tion appreciated by Christians. lowed by the number of the prayer that is Risen Lord and, as a community, cited. 30 GrTc 3990. ‘Lord God, true salvation lives at the side of a sick person, and medicine, from you comes all health thereby demonstrating the pre- Notes and very remedy; you instruct us through dilection of the Good Samaritan the letter of the that, after prayer, 1 Can. 944. Quamvis hoc sacramentum we should anoint the sick with oil, may Lord who bends down before hu- per se non sit de necessitate medii ad salu- you look well on your servant N., so that manity wounded by illness and sin. tem, nemini tamen licet illud negligere; et the help of your grace restores to health he DOLENTIUM HOMINUM N. 78-2012 27

who through pain is led to death and whose of oil, look favourably on this your servant Church commends the sick to the suffering weakness of strength leads him to the end’. from that admirable height of heaven, so that and glorified Lord so that he may gave them 31 GrTc 3991. ‘Heal, we pray you, O you he whose illness is leading him to the end, relief and salvation (cf. Jm 5:14-16) and ex- who heal the torments of all fevers and all and whose decline in strength has already horts the sick themselves to associate them- pains, destroy illness and every evil, med- led him to the sunset, may be restored by the selves spontaneously with the passion and icate innards and hearts, heal the gap be- medicine of your grace…and dissolve the death of Christ (cf. Rom 8:17) to contribute tween marrow and thoughts, expel the rot- torments of illness and concupiscences, re- to the good of the people of God’: SUCPI, tenness of wounds and vanities, re-cover press the spread and pomp of pride….heal the n. 5. the old scars of consciences and wounds, wounds of consciences and sores, be near in 41 SUCPI, n. 79. remove the very many passions, make the physical dangers and dangers of the imagina- 42 St. Augustine, Christian Doctrine, I, nature of flesh and blood better, give for- tion, distance ancient and immense passions, 14. 13. giveness to all sins, so that your piety pro- order the works of the flesh and occasions of 43 John Paul II, post-synodal apostolic tects him, so that health does not lead him blood, so that Satan does not lead him to cor- exhortation Reconciliatio et paenitentia, 2 one day to corruption or illness leads him to ruption nor illness lead him with your help to December 1984, n. 31, in Enchiridion Vat- perdition with your help, but may this holy perdition, and may this holy anointing with icanum, vol. 9 (Edizioni Dehoniane, Bolo- anointing of oil become for him an expul- oil be for him a rapid expulsion of the present gna, 1987), p. 1143.; cf. also the sentence of sion of illness and the present evil and [be- illness, as well as the wished-for remission of the Council of Trent which instead of call- come] the wished-for remission of all sins. all sins, so that you may grant this, you who ing the work of Christ ‘medicine’ uses the 32 GrTc 3995. are the Saviour of the world’. term ‘remedy’: ‘If some state this sin of Ad- 33 GrTc 4005. ‘God almighty Father of 36 GrTc 4016. ‘Almighty eternal God who am, which is one only because of its origins, our Lord Jesus Christ, by virtue of the Ho- through your apostle James commanded that and transmitted through generation and not ly Spirit have pity on this your servant, by presbyters be called into church and that the by imitation, for all men, inherent in each means of this holy anointing and our sup- sick should be anointed with oil’. one as specific to him, can be removed with plicating prayer’. 37 GrTc 3999. ‘O God who sent the bless- the strengths of human nature, or by another 34 GrTc 4011. ‘I anoint you in the name of ed apostle Peter to your servant Tabitha so remedy, outside the only mediator, Our Lord the Father and the Son and the Holy Spirit, that she should be called back to life through Jesus Christ, who reconciled us with God in praying for mercy from the same one Lord his prayers, hear us, we pray you and may his blood…that this be anathema’: triden- and God of ours so that, with the distancing the implored medicine of your medicine tine council, Session V (17 June 1546), De- of all pain or troubles from your body, your come to help this servant whom our frailty cree on Original Sin, , can. 3, in Concili- strength and your health are regained, until visits in your name’. orum Oecumenicorum Decreta, edited by by means of the action of this mystery, both 38 Rituale Romanum Pauli V (Romae G. Alberigo et al. (EDB, bilingual edition, by the anointing of this holy oil and by our 1614), p. 62. This comes from GrH 988: Bologna, 1991), p. 666. prayer, medicated through the Holy Spirit, Oratio ad uisitandum infirmum. 44 ‘Christe, caelestis medicina, patris,/ you may recover your previous and better 39 Conferenza Episcopale Italiana, Rit- Verus humanae medicus salutis,/ ... / Cor- hea lth’. uale Romano. Sacramento dell’unzione e porum morbos animamque sana/... Ferto 35 GrTc 4012. ‘Lord Jesus Christ who are cura pastorale degli infermi (LEV, Rome, languenti populo vigorem,/ Efflue largam our salvation and redemption, and are true 1974), n. 1, hereafter SUCPI. populo salutem/ Pristinis more solito refor- health and medicine, and from whom comes 40 ‘Instituted by Christ and made known mans/ Viribus aegros... Iam, Deus noster, all health and every remedy, you who in- in the letter of St. James, this sacrament has miserante fletu/ Pro quibus te nunc petimus struct through the voice of the apostle that always been celebrated by the Church for medere/, Ut tuam cunctus recubans mede- we should ask the mercy of your piety for her sick members; in it, through anointing, lam / Sentiat aeger...’ : Ordo ad unguendum those sick people being touched by the liquid accompanied by the prayer of priests, the infirmum(= PRG X, 143, 31).

The Eucharist: Medicine of Immortality

HIS EMINENCE CARDINAL which you have been carefully tery. Her ‘presence and her action’ ANTONIO CAÑIZARES preparing for, for some time, will in the world have in the Eucharist LLOVERA deal with a crucial subject for the their vital beginning. The being Prefect of the Congregation Church: the Eucharist. The for- and acting of the Church are Eu- for Divine Worship, mula, indeed, of the subject of charistic, in a strict sense, or they the Holy See. the synod will be specifically this: do not exist. The ‘history of men’ ‘The Eucharist: Source and Sum- passes by way of the action of the mit of the Life and the Mission of Church, whose life and mission n an address to the Tenth Ordi- the Church’. The Church draws spring from the Eucharist. Inary Council of the General Sec- from the Eucharist her vital ener- The Blessed John Paul II, with retariat of the synod of Bishops gies for her presence and her ac- his personal experience of faith (16 November 2004), the Blessed tion in the history of men’. In the and Eucharistic life, and with John Paul II remembered the ‘cru- words of the Supreme Pontiff, the his magisterium, demonstrated cial’ importance of the Eucharist Eucharist is presented as a ‘cru- in a concrete way the relation- for the Church, referring directly cial subject for the Church’, inas- ship between the Eucharist and to the subject that was to be ad- much as she receives from it ‘vital the Church, between adoration dressed at the synod the follow- energies for her presence and her of the Eucharist and the Church. ing year. He declared: ‘The next action’. The truth of the Church One should enter his priestly bi- Eleventh Ordinary General As- (nature and mission) is clarified in ography – ‘Gift and Mystery’ – sembly of the Synod of Bishops, the light of the Eucharistic Mys- and see him in front of the Taber- 28 DOLENTIUM HOMINUM N. 78-2012

nacle, or while he celebrates the of immortality’. This very defi- sion of biological life, and, how- Eucharist in his private chapel, in nition is the title of my paper, in ever, on the other hand, we wish the procession of Corpus Christi, the context of the twenty-sixth in- to drink at the spring of life in or- or in his great pastoral initiatives ternational conference on pasto- der to enjoy an everlasting life, such as the Jubilee of 2000 which ral care in health at the service of specifically at this point – and I was so full of Eucharistic mean- life in the light of the magisterium repeat the point – the Lord inter- ing, or in his principal Eucharis- of John Paul II. It is, therefore, venes and, when referring to the tic texts such as Mane Nobiscum within the field of service to life gospel account of the resurrection Domine and above all Ecclesia de that this opportunity has arisen to of Lazarus, declares: “I am the Eucaristia, in order to perceive speak about the Eucharist from resurrection and the life. Those the inseparable relationship that this point of view, which is so who believe in me will live, even exists between the Eucharist and specific to, and rooted in, the very though they die; and all those who the Church, the depth and the im- words of Jesus Christ in his pro- live and believe in me will never portance of the meaning of what nouncement on the Bread of Life. die” (Jn 11:25-26). “I am the res- is contained in this relationship, If we can say that the whole of urrection”: to drink at the spring and the inseparable relationship science is a great fight for life, of life means to enter into com- between the celebration of the medicine is this above all else. munion with infinite love, which Eucharist and the adoration of the In definitive terms, medicine is a is the spring of life. In meeting Je- Eucharist, between the Eucharist striving to oppose death, a search sus, encountering ourselves with and eternal life. for immortality. But can we find him or in union with him, we en- The teaching – magisterium a medicine that assures us im- ter into contact, indeed in com- and life – of John Paul II also mortality? This is specifically munication, with life itself – “I passed by way of the Synod on the the basic question that the Gos- am the life” (Jn 10) – and we have Eucharist which was convoked by pel of John poses when it refers already crossed over the threshold him as an extension and summit to Jesus as resurrection and life in of death because we are in a rela- of other initiatives of his, which the dialogue with Martha in the tionship with – beyond biological through his reflections, experi- scene of the resurrection of La- life – true life. ences, statements and conclusions zarus, who was her brother. Let The Fathers of the Church, were brought together, confirmed us imagine that medicine man- such as St. , and explored by the Holy Father ages to find a prescription against called the Eucharist a ‘medicine Benedict XVI in his post-synodal death, the prescription of immor- of life’. And this is because in the Sacramen- tality. In this case as well, one Eucharist we enter into contact, tum Caritatis which, in the first would be dealing with a medi- or to put it better into commun- part, expressly addresses the rela- cine that would certainly be use- ion, with the risen body of Christ, tionship between the Church and ful for our spiritual and human we enter into the space of life that the Eucharist: ‘The faith of the lives but which would be in itself has already risen again, of eternal Church’ – he said before address- limited to our biosphere (when I life, without a sunset, in the full- ing his subject, ‘is essentially a talk about the biosphere I am re- ness of Love. We enter into com- eucharistic faith and it is espe- ferring to the bio-cosmos, which munion with this Body that is ani- cially nourished at the table of the goes beyond the primitive cells of mated by immortal life and thus Eucharist’ (SC, n. 6). The Church the most organised and developed we are already, now and for ever, appears as the subject of a faith organisms, that is to say that great in the space of life itself. To live whose object is the Eucharist. In- tree of life in which are developed the Eucharist, to participate in deed, the Eucharist is not only an all the possibilities of the reality it, means to enter into the com- object of the faith of the Church ‘bios’). munion of love to the final point, but also ‘the sum and summary of It is easy to imagine what without limits or barriers of time. our faith’ (CCC, n. 1327). Every- would happen if the biological Communion of love with he who thing that the Church believes is life of man had no end, if he were is Love, and who loves to the final condensed in the Eucharist. immortal. We would find our- point, is true life. ‘Medicine of immortality, an- selves in a world of elderly peo- In the Gospel of St. John the tidote to death and food to live ple which would leave no room Lord says: “I came so that they for ever in Jesus Christ’: this is a for the young; a world in which may have love, and have it in phrase used with reference to the life would not renew itself. We abundance” (Jn 10:10). Life in bread of the Eucharist that was understand that this cannot be the abundance does not mean, as employed in the second century kind of immortality to which we some think, to consume every- by St. Ignatius of Antioch – the aspire; this is not the possibility thing, to have everything, or to first in the history of the Church of drinking at the spring of life be able to do everything that one – in his letter to the Ephesians. In that we wish for nor of nourishing wants. In that case we would live recent times, the Supreme Pon- ourselves through the bread of life for dead things; we would live for tiffs Paul VI in Mysterium Fid- which we hunger for in the deep- death. Life in abundance means ei, John Paul II in Ecclesia de est part of our being. being in communion with true Eucaristia and Benedict XVI in Specifically at this point, where, life, with infinite love, with God; Sacramentum Caritatis have de- on the one hand, we know that we it means entering heaven, which is fined the Eucharist as a ‘medicine cannot hope for an infinite exten- communion of life with God who DOLENTIUM HOMINUM N. 78-2012 29

is Love and who awaits us. Thus our food for the difficult and long He cannot give us more. If only we really enter into the abundance journey of life, which is above we could know the gift of God, of life and we are transformed in- our poor and weak strengths. this living Bread that is given to to bearers of life for other peo- In the bread of the Eucharist we us at the Eucharistic Supper! Here ple as well. Not only does the are given the very flesh of Christ is His Flesh, His entire Body, with Lord await us, He is present, He for the life of the world; we are soul and divinity. It is the same fills us with His Love, which is given the gift of Christ himself Body, the same flesh, that drew a sacrifice of the gift of His life who came so that we might have upon the most pure breast of his for us, and He holds out His hand life, so that his life could be in us Mother, the Virgin Mary, in or- to us: this is the medicine that is and be our life. In the bread of der to bring us all of the love of effective against all evils. In the the Eucharist we are given Christ God and to save us. The same Eucharist we are granted truly to himself who out of love gave him- Body that the Father gave to him live abundance of life, so as to be self to the point of his death on the in order to carry our His will and to able to communicate it to other cross so that his love would be in come to the world, not to con- people as well. us, would act in us, and would demn it but to save it and so that In the Eucharist, heaven opens reign in us. He who eats this bread it may live for Him. The same and God Himself, who is love, dwells in Christ and Christ dwells Body with which, obeying until true life in abundance, is given in him. For this reason, the Eucha- death on the Cross, he loved us to men. The Eucharist is personal rist is a spring of Christian life, of to the final point. The same body encounter with Jesus Christ, liv- hope and of love, which save and with which he humbled himself, ing Bread which has come down renew the world. he bent down in front of the disci- from heaven so that we may have The Eucharist, the bread of the ples like a slave to wash their feet, life, eternal life, because we live Eucharist consumes in the fullest in order to inundate them with his in Love, which is God and which way the incorporation of man in love and thereby purify them. The remains for ever. This takes place Christ and for this reasons consti- same body whose eyes wept with in the Eucharist; here there is tutes the summit of the whole of pain and pity in front of Lazarus, everything. Truly God, spring of the life of the Church, and it is a his dead friend, or in front of Je- life in abundance, is here, in the spring of life, a medicine of im- rusalem which was reluctant to Eucharist, because Jesus Christ is mortality. Those who receive the welcome him, or in front of the Emanuel, God with us, from his Eucharist are united more closely widow who was desperate be- Incarnation until the end of time, to Christ. In it is contained all the cause of the death of her son; that the Bread which has come down love, the life in abundance, that body whose eyes, full of compas- from heaven. It is God with us is Christ. To celebrate it is a re- sion, saw the dispersed multitude who makes us participants in His quirement of love and a spreading as sheep without a shepherd or life and encourages us to com- of love. God is love, and God is with the goodness of he who had municate to the world the Good here, in the bread of the Eucha- pity because they were hungry News that takes place in Him: rist, in Christ, living bread that and hurried to multiply for them God with men and for men! Here has come down from heaven so that Bread which gives breath and is present Infinite Love, here it is that we may have life, eternal life. The same body which, bur- given to us, here is renewed, with- life, life of God in us, life of love. dened before the cross with all out halting until the end of time, We can be imitators of God, as our wounds and sufferings, and the admirable and amazing mys- St. Paul asks in his Letter to the then buried beneath the stone of tery of the love of Christ, whose Ephesians, only if we participate the sepulchre, now risen again, is summit was his immolation on in the Bread of the Eucharist. In before the Father with his wounds the Cross for our sins and for the it, indeed, the living Bread that and his ribs open, with the glory life of the world. In this sacrament has come down from heaven is of God, as Lord and the sole me- of the Altar, the love of Christ, his made truly present, and the sacred diator of men. It is Christ in per- life, passes to us like the vivify- banquet in which Christ in person son who lives and reigns for all ing lymph of life passes to little gives himself to us as a true meal time and will be amongst us un- branches, so that we may be alive is celebrated. Here we have the til the end of the world. It is the and produce fertile and abundant gift of the flesh of Christ offered flesh of Christ himself who gives fruits of love, of justice, of truth up for us so that we may have himself to us so that we may have and of peace. eternal life; here we are offered life, offered for us in a true pro- Indeed, in the Eucharist we the pledge and the anticipation of fusion of grace, wisdom and su- are given the very flesh of Christ future glory, the triumph and the preme love, for there is no greater for the life of the world; we are victory of future resurrection. He love than the love of he who gives given the gift of Christ, destined who eats this bread lives in Christ his life for those that he loves. to redeem, to save and to liber- and Christ lives in him. For us, This same body, Christ himself, ate all men from the power of sin what a wonderful and immense is amongst us, continues to be of- and death. So that we may retain goodness of God who gives us fered for us, fills us and sates us, for ever within us the memory of this bread, who gives us His only as it only can do. such a great benefit, Christ left his Son, loving us until the final point To eat this Body, to eat the flesh body to the faithful in the form of so that He may live in us! God has of Christ, to eat the living bread bread and wine so that it could be given all of Himself with Christ; that has come down from heaven, 30 DOLENTIUM HOMINUM N. 78-2012

means to become one in he who it were, the “secret” of the resur- being – the victory of love over defeated death and lives for ever rection. For this reason Ig- hatred, the victory of love over in the fullness of the communion natius of Antioch rightly defined death. Only this intimate explo- of the Trinity. the Eucharistic Bread as “a medi- sion of good conquering evil True participation in the Eucha- cine of immortality, an antidote to can then trigger off the series of rist allows Christ to assimilate death”’ (EdE, n. 18). transformations that little by lit- us to he himself, who lives in us, ‘Medicine of immortality, anti- tle will change the world. All oth- and so we can say with St. Paul dote to death’: these phrases are er changes remain superficial and ‘It is not I who lives, but Christ even clearer if we take into ac- cannot save. For this reason we who lives in me’, I live in com- count the great reality that takes speak of redemption: what had to munion with him, in communion place in the Eucharist, the ‘pas- happen at the most intimate level with his sufferings and with the chal Mystery of Christ’ and the has indeed happened, and we can glory of his resurrection which ‘great transformation’ that occurs enter into its dynamic. Jesus can destroyed death for ever. There is here. What happens? How can distribute his Body, because he nothing greater, nothing more de- Jesus distribute his Body and his truly gives himself. cisive or important, for any man, Blood so that the world may have This first fundamental transfor- than that Christ should live in life and have it in abundance, be- mation of violence into love, of us, should act in each man from ing immortal and eternal? death into life, brings other chang- within, from the deepest and most It is advisable to remember the es in its wake. Bread and wine be- alive part. Thus the faithful, tak- striking words of Pope Benedict come his Body and Blood. But it ing part in the Eucharist through XVI spoken to young people dur- must not stop there; on the contra- holy communion, eating the Flesh ing the World Youth Day in Co- ry, the process of transformation and drinking the Blood of Christ, logne which throw light on what must now gather momentum. The receive grace, an anticipation of I have been arguing: ‘By mak- Body and Blood of Christ are giv- eternal life and medicine of im- ing the bread into his Body and en to us so that we ourselves will mortality according to the words the wine into his Blood, he an- be transformed in our turn. We are of the Lord: ‘Those who eat my ticipates his death, he accepts it to become the Body of Christ, his flesh and drink my blood have in his heart, and he transforms it own Flesh and Blood’ (Benedict eternal life, and I will raise them into an action of love. What on XVI). And I would like to add up on the last day (Jn 6:54). the outside is simply brutal vio- that we, through communion with The Eucharist, as John Paul II lence – the Crucifixion – from the Body of Christ, the Eucharist, observes in Ecclesia de Eucaris- within becomes an act of total ‘medicine of immortality and an- tia, is: ‘a straining towards the self-giving love. This is the sub- tidote to death’, are called to en- goal, a foretaste of the fullness stantial transformation which was ter into full communion with his of joy promised by Christ (cf. Jn accomplished at the Last Supper risen Body, thereby entering im- 15:11); it is in some way the an- and was destined to set in motion mortal life, in the fullness of life. ticipation of heaven, the “pledge a series of transformations lead- For this reason, ‘the Church of- of future glory”. In the Eucha- ing ultimately to the transforma- fers those who are about to leave rist, everything speaks of confi- tion of the world when God will this life the Eucharist as viati- dent waiting “in joyful hope for be all in all (cf. I Cor 15: 28). In cum. Communion in the body the coming of our Saviour, Jesus their hearts, people always and and blood of Christ, received at Christ”. Those who feed on Christ everywhere have somehow ex- this moment of ‘passing over’ to in the Eucharist need not wait un- pected a change, a transforma- the Father, has a particular sig- til the hereafter to receive eternal tion of the world. Here now is the nificance and importance. It is the life: they already possess it on central act of transformation that seed of eternal life and the power earth, as the first-fruits of a future alone can truly renew the world: of resurrection, according to the fullness which will embrace man violence is transformed into love, words of the Lord: ‘He who eats in his totality. For in the Eucha- and death into life. Since this act my flesh and drinks my blood has rist we also receive the pledge transmutes death into love, death eternal life, and I will raise him up of our bodily resurrection at the as such is already conquered from at the last day’ (Jn 6:54). The sac- end of the world…(cf. Jn 6:54). within, the Resurrection is already rament of Christ once dead and This pledge of the future resur- present in it. Death is, so to speak, now risen, the Eucharist is here rection comes from the fact that mortally wounded, so that it can the sacrament of passing over the flesh of the Son of Man, giv- no longer have the last word. from death to life ,from this world en as food, is his body in its glo- To use an image well known to to the Father (CCC, n. 1524), to rious state after the resurrection. us today, this is like inducing nu- be, specifically, ‘medicine of im- With the Eucharist we digest, as clear fission in the very heart of mortality and antidote to death’. DOLENTIUM HOMINUM N. 78-2012 31

The Measure of Humanity is Essentially Determined in Relationship to Suffering and to the Sufferer. A Pastoral Theological Reflection on the Encyclical Spe salvi of Benedict XVI

MSGR. ANDREA PIO just remembering this still moves to an understanding of the real- CRISTIANI me. Everyone asked: why? I could ity of eternal things: ‘To imagine Founder of the ‘Shalom’ find no answer, even though I was ourselves outside the temporality Movement, still fresh from my theological that imprisons us and in some way Italy. studies and full of enthusiasm for to sense that eternity is not an un- Consultor of the Pontifical my mission. I was unable to offer ending succession of days in the Council for Health Care any words, to transmit hopes as re- calendar, but something more like Workers, gards the world beyond with con- the supreme moment of satisfac- the Holy See. vincing arguments, and to speak tion, in which totality embraces us to them about how God loves His and we embrace totality – this we creatures. To my pain was added can only attempt. It would be like had my first experience of pas- the embarrassment I felt at my in- plunging into the ocean of infi- Itoral care in Castelfranco di Sot- ability to preach the Gospel. Look- nite love, a moment in which time to, a large parish in the diocese of ing back, I understood that in the – the before and after – no long- San Miniato. I was twenty-four face of so much desolation, it is er exists. We can only attempt to years old at the time. A dramatic better to keep quiet; I now un- grasp the idea that such a moment event shook my life. I had formed derstand that the mystery of pain is life in the full sense, a plunging a splendid friendship with a hus- wants silence, the warmth of near- ever anew into the vastness of be- band and wife who were no longer ness and tears. Someone acted in- ing, in which we are simply over- young, Nello and Nide, and at an dependently of me, it is not possi- whelmed with joy. This is how age when hope of fertility is lost, ble to understand in human terms Jesus expresses it in Saint John’s they had a child, who was called what released the power to accept Gospel: “I will see you again and Luca. When I was with them he without going mad the greatest your hearts will rejoice, and no was eight years old and because pain that life can give you. The in- one will take your joy from you” of his religiosity, constancy, edu- visible propulsion of pain irresist- (16:22)’ (Spe salvi, n. 12). cation and goodness he was made ibly attracted to crucified innocent Human history is marked by the head of the altar boys. One day, love reawakened hidden answers suffering which is something that while he was playing in a carefree and mysterious powers. This event all men share and which finds way with his friends, a crumbling marked for those parents a funda- its origins in the finitude of man column suddenly fell on him and mental stage in the maturation of and in the extensive and unstop- killed him. This was a tragic event their faith. Hope in the Crucified pable mass of blows that pollute which shook not only his parents and Risen Christ was experienced the world and trouble it. Pain is but also the whole of the parish. In as the only way of being able to measurelessly multiplied from a second this child who had been meet Luca again. Faith and hope one point to another of the earth, so much wished for and who was fused to become the life of those and in a limitless gamut of forms. so loved suddenly no longer ex- who had suffered so much and Tribulations affect all living peo- isted. This was the beginning of what was believed to have been ple and nobody lives immune to a long series of sufferings which lost was found again in a new and pain that has the countenance of have hitherto punctuated my faith. perfect dimension. death, of illness, of wars, of the My faith was put to the test, as had Eternal life is already possessed taking away of rights, of aban- happened with , but with- in hope and through the immense donment, of loneliness, of fail- out a replacement victim; in a sec- vital lymph placed by the Spir- ures, of fears, of humiliations, of ond, with an unforeseeable irrup- it of God in the hearts of every- catastrophes, of acute poverty and tion, death had taken everything. one. Hope is not an illusion or a of physical and mental disability. In my mind’s eye I can see the false consolation to anaesthetise Human existence has suffering as child’s parents enclosed in a des- our pains: it is absolute Truth. Je- its companion Of all sufferings, perate and impenetrable silence, sus is the guarantor of, the witness that of the innocent most troubles with deep worry disfiguring their to, this. He descended into the us and it is a reason for scandal faces. My stay in the local area of abyss of pain and death in order because it seems to obscure the Moira was unending. They held to to make us rise up to eternal bless- good face of God which is seen as their breast the immolated lamb; edness. The Holy Father leads us unacceptable and cruel. 32 DOLENTIUM HOMINUM N. 78-2012

In his encyclical Spes salvi the During the period of waiting, which makes people eternally Pope touches upon a neuralgic scientific research should be en- young – the true answer to the point of theology and leads us to gaged in to combat illness and whispered desires of the heart and discover what is beyond the tem- pain. Science, illuminated by the the flesh. When illness and old poral and spatial experience of Spirit of God and having its ori- age weaken man he is more ready man. He speaks about a reality that gins in Him and supported by to receive Holy Anointing which is not distant but already present in Him, is the friend of man when it strengthens and comforts. In the the world through faith and hope. helps man to understand, to over- very many contexts of pastoral The disquieting silence of the come and solve his problems of life, the challenges of our times divine on the sea without shores health, as long, that is, as he re- are increasingly varied and com- of the pain with which the earth mains aware of his limits and plex, but it is to the world of suf- overflows, constantly poses ques- does not create illusions or chal- fering that our primary attention tions to us in pastoral life, which lenge laws that were established should be paid, and this, for that is essentially a ministry of light by the Creator. Only the living matter, is what Jesus did when and comfort. To cut down the God can give us life beyond life. he went into towns, villages and dark forest of suffering human- He came down to men to car- homes. Thus from the spirit of ity is the first commitment of the ry out His project of love which this encyclical we can understand Church which brings to the world made us immortal through the the relevance of pastoral care in he who defeated evil and wash- sacrifice of His Son. The solicita- health and, more in general, pas- es away sins. Pastoral care first tion that arises from the encycli- toral care for suffering people. and foremost is pedagogy that in- cal Spe salvi pushes us to the pa- In Jesus we discover the full- vites people not to be a in a hur- tience of Christ so that we may ness of humanity and it is in the ry, trains man in the times of God imitate his meek self-abandon- imitation of Christ that we can and teaches people not to look at ment of being a gentle lamb that become authentically human. the hands of the clock. It is about allows itself to be sacrificed. The He is the insuperable model for leading spirits in waiting and the ‘third day’ is the emblem of the how man should be, for how God discernment of a kind and faith- divine time of redemption. The wants man, but also for how man ful presence: ‘even if I go through tensions that are released by the wants man. The Holy Father Ben- the deepest darkness, I will not be pains of life should be channelled edict XVI in his encyclical Spe afraid, Lord, for you are with me’ into a patient waiting for the day salvi declares that ‘The true meas- (Psalm 22). It is an invitation to without a sunset, when images ure of humanity is essentially de- have boundless trust in he who and shadows are reality. Pain pre- termined in relationship to suffer- defeated evil. In the always short disposes man to opening himself ing and to the sufferer. This holds time of waiting, of great value is up to hope. A pastor of souls en- true both for the individual and for prayer in any situation that we ters the home inhabited by suf- society. A society unable to accept may find ourselves in. ‘When no fering with humility and fear, he its suffering members and incapa- one listens to me any more, God goes to share, he makes himself ble of helping to share their suffer- still listens to me. When I can no the presence of Jesus, with not ing and to bear it inwardly through longer talk to anyone or call upon only words but nearness charged “com-passion” is a cruel and inhu- anyone, I can always talk to God. with fraternal affection that en- man society’ (Spe salvi, n. 38). When there is no longer anyone to courage; he does not go to pro- The sharing of suffering is pos- help me deal with a need or ex- vide answers or solutions but sim- sible if, after a certain fashion, we pectation that goes beyond the ply to make himself a neighbour; take on suffering, moving out of human capacity for hope, he can he embraces, caresses, listens, ourselves, looking for meaning in help me’ (Spe salvi, n. 32). weeps and hopes. Through him suffering, and keeping hope alive, ‘This is how we can speak to a health-giving balsam expands; making ourselves companions of God and how God speaks to us. this is the scent of the spread of man along the blows of pain. ‘The In this way we undergo those pu- hope, and where everything was word con-solatio, “consola- rifications by which we become dark finally a ray of light is lit – tion”, expresses this beautifully. open to God and are prepared the light of hope. What a myste- It suggests being with the other in for the service of our fellow hu- rious exchange of gifts! He gives his solitude, so that it ceases to be man beings. We become capable Jesus and encounters Jesus, he solitude. Furthermore, the capac- of the great hope, and thus we be- gives him because he is a priest, ity to accept suffering for the sake come ministers of hope for others. and hence his sacramental config- of goodness, truth and justice is Hope in a Christian sense is al- uration which makes him another an essential criterion of human- ways hope for others as well. It is Christ: he receives him because ity, because if my own well-being an active hope, in which we strug- the Risen Christ is in a suffering and safety are ultimately more im- gle to prevent things moving to- person. If the visit is done well, portant than truth and justice, then wards the “perverse end”. It is an in the house of pain the wish for the power of the stronger prevails, active hope also in the sense that God and the eternal taste of His then violence and untruth reign we keep the world open to God. words are reawakened; that priv- supreme. Truth and justice must Only in this way does it contin- ileged opportunity to offer Con- stand above my comfort and physi- ue to be a truly human hope’ (Spe fession, the health-giving therapy cal well-being, or else my life itself salvi, n. 34). of the soul, and that Nourishment becomes a lie’ (Spe salvi, n. 38). DOLENTIUM HOMINUM N. 78-2012 33

Injustice has always been a not fearless but, rather, behaves of her existence a gift to God for cause of unspeakable suffering. like a man who is completely like the salvation of the world, and her Commitment not in words but in us (cf. Heb 4: 15). He asks, if this being crucified with Jesus trans- facts to justice and truth is of de- is possible, to be spared the bit- formed her into a living host. Eve- termining importance for the dis- ter chalice, but in the end he en- ry day she commended herself up ciples of Jesus for and men and trusts himself in a trusting way with joy despite the severe diffi- women of good will. Involvement to the will of the Father (cf. Lk culties of living. Once she told me in the fate of the world is of ur- 22:42). St. Luke, as a physician, in confidence that she had asked gent importance and it is by this makes clear that ‘in great anguish Jesus why he had chosen her and devotion that one measures our he prayed even more fervently; destined her for the privilege of ability to love. This encyclical his sweat was like drops of blood being assimilated to him – im- demonstrates this explicitly: ‘To falling to the ground’ (Lk 22:44), mobile and nailed to a cross. The suffer with the other and for oth- but then, standing up, Jesus coura- cross had become the wedding ers; to suffer for the sake of truth geously faced up to events and on bed of her love for Jesus. These and justice; to suffer out of love the cross, after promising heaven were irremovable words written and in order to become a person to the , he comended with fire on flesh. In the project who truly loves – these are funda- his spirit to the hands of the Fa- of God, therefore, pain received mental elements of humanity, and ther (cf. Lk 23:46). The cry of Je- and given out of love becomes to abandon them would destroy sus on the cross, wrote Pope John the great pathway to new and in- man himself’ (Spe salvi, n. 39). Paul II in his apostolic letter No- tense human and profound rela- Christian faith is the most ex- vo Millennio Ineunte, did not ex- tionships. In this way the union haustive answer to the drama of press the anguish of a man with- with the Lord is revealed but at suffering man, it brings out his out hope but, rather, the prayer of the same time we can also know feeling of powerlessness and its the Son who offered up his life for ourselves, our humanity. When purifying and salvific value. If ac- the Father for love and for the sal- love does not find citizenship in cepted and offered up, suffering is vation of everyone. While identi- our interior universes, life loses transformed into something that is fying with our sin, and abandoned all meaning, and when suffering beneficial not only for the individ- by the father, he abandoned him- arrives it becomes inexorably a ual but also for the whole of hu- self to the hands of the Father. cause of frustration and malaise. manity. The dark region of pain ‘Human suffering’, to once again Our hope springs from encoun- dissolves, together with doubts employ the words of John Paul II, ter with the Risen Crucified Christ about the love of God, if we wel- ‘has reached its culmination in the and drawing near to him on the come Jesus. It is his suffering that Passion of Christ. And at the same journey of life allows us not on- makes our tribulation understand- time it has entered into a com- ly to accept tribulations but also able and visible. The Evangelist pletely new dimension and a new to embrace them with happiness. Luke in telling us about the jour- order: it has been linked to love’ These are interior miracles which ney of the Lord towards the holy (Salvifici Doloris, n. 18). only the Spirit can generate and city can be of help to us in under- The art of the Christian is to sustain. How many times have standing the nature of human pain: know how to transform pain into I been able to experience in my ‘As the time drew near when Je- love and suffering into sweetness. priestly life the fecundity of love sus would be taken up to heaven’, From the first witnesses of Christ and the fact that only love can heal writes St. Luke, ‘he made up his until today there have followed wounds! Very severe trials in life mind and set out on his way to Je- each other a multitude of men and are made bearable in dedication to rusalem’ (Lk 9:51). The disciples women in whom was made visi- others, in works of justice, and in had already been prepared for the ble ‘lived theology’, because they solidarity towards the poor. Fami- dark appointment, for the prophet- shared something similar to Jesus lies and friends who were afflict- ic hour of torment, but they did on the cross, in the paradoxical in- ed by pain because of the loss of not understand and they remained tertwining of blessedness and pain. a relative have found relief and a ‘afraid’ (Mk 10:32). On the jour- During my pastoral life I have reason for living in dedication to ney Jesus explained to them what had the grace to meet brothers and other people! I would say that Sha- was going to happen: ‘“Listen”, sisters who will never have the lom, like so many other communi- he said to them, “we are going honour of being the subject of na- ties that live love for the poor, is a up to where the Son of tional news and probably not even witness to the great works of God Man will be handed over to the of the altars, people who will re- and like Him ‘a grain of wheat chide priests and the teachers of main unknown to the world and remains no more than a single the law. They will condemn him who endured unspeakable suffer- grain unless it is dropped into the to death and then hand him over to ings with courage and generosity. ground and dies’ (Jn 12:24). All of the Gentiles, who will mock him I would like to remember here my us know how difficult it is to cross spit on him, whip him, and kill friend from Taranto, Francesca the threshold of the closed door of him; but three days later he will Ricchiuti, who recently died. For pain but this is the only door that rise to life”’ (Mk 10:33-34). the whole of her life she was at- allows us to enter full human ma- Faced with his death, Jesus is tached to an iron lung. She made turity. 34 DOLENTIUM HOMINUM N. 78-2012

The Suffering and Glorious Face of the Lord in the Faces of the Sick in the Teaching of the Blessed John Paul II

FR. LUIGI FERLAUTO Pope was the way for the Church If from the heights of my ninety President of the Most Holy and John Paul II was committed to years I look backwards I see on Mary Oasis Association ONLUS, treading that way unceasingly. He the pathway that I followed car- Troina, Enna, went on over a hundred journeys to ing for disabled people so many Italy. meet man and he cried out to mil- suffering faces, the faces of dis- lions of men: ‘draw near to God, abled people who in their thou- do not be afraid, open your doors sands passed through our centre t the beginning of the 1980s to Christ, grasp him strongly’. and I also see the Face of faces, Atwo journalists came to Oasis Christ was his Friend whom he which is shining but also marked from the Barbados Islands. They had met when he was eight years by suffering, the face of an inno- were curious about what they had old; Mary was the short way by cent man who pays for sins that heard about Most Holy Mary Oasis which to come to the Friend who he has not committed, a face that of Troina and had decided to see had fascinated him. His devotion to perhaps would like to avoid that and observe the positive that there Mary was great because great was suffering, ‘if possible, spare me was and the new that was being her love for his Friend Jesus who this chalice’ (Mk 14-36), but who opened up. They carefully visited had for some time had planned – does not know how to say ‘No’ the buildings, had a long talk with because nothing happens by acci- and adds, Father, may your will me, and ended up by asking me if dent – that he should become his be done, and later on the cross there was still something to see. I Vicar on this earth, while he was which tormented him atrocious- said that there was and accompa- a chosen son of Mary. Jesus and ly he did not bless suffering but nied them to a balcony from which Mary were travelling companions cried out: ‘My Father, why have they could enjoy a wonderful view. on his interesting but difficult, and you forsaken me?’ (Mk 15:35). Their eyes were free to range and also dangerous, journey. Her pres- Jesus endured pain, he accepted free to settle on that bastion of Oa- ence was good that imposed itself it, but he did not desire it and if sis on a plane rich in greenery and on evil, and this is something that he did accept it, he did so in order very many drops of water. Father, should not have happened to Karol to value it. As regards other peo- one of them said to me, what do Wojtyla. ple, on the other hand, he sought you think about when you see all I remember 13 May 1981. That to alleviate pain, healing them of of this? I think, I answered imme- day, in that place, St. Peter’s the maladies that afflicted them, diately, of everything that has not Square, at that time when two pis- multiplying loaves to feed them, yet been done and which should be tol shots hit Pope Wojtyla but did changing water into wine so as done. What has been achieved and not kill him. I had an appoint- not humiliate them, and restoring what will be achieved belongs to a ment exactly there, at that time. life to a son who was the sole sup- circuit of faith without which Oasis The blocked roads made me ar- port and hope for his mother. would not exist. Faith is the guar- rive when the echo of the shots had Christ never said that pain is a antee of the life of Oasis and it is just finished and a hushed, wor- good to be protected; he said, rath- the sign of the presence of God. ried, murmuring, with elements of er, that it is something that one If the question that was posed to anger, spread: they have shot the should manage to bear and per- me had been posed to John Paul II, Pope. haps defeat because the purpose of after coming back from one of his A prayer flowered spontaneous- man is happiness and any price is many journeys, the answer would ly, Lord, save him, and the certain- worth it to acquire happiness, and, not have been different. To antic- ty that his Friend and his mother if necessary, even to denude one- ipate the future in the present is would have saved him advanced self of everything so as to be able what the Vicar of Christ is called inside me. to possess it. This readiness to help to do and it is what John Paul II I followed events with the doc- is love for that happiness that one did. ‘When one has God in one’s tors of the Gemelli Polyclinic who wants to reach. heart’, declared St. Augustine, at that time worked with Oasis and The mission of Jesus Christ was ‘one has the Guest who gives no the idea was strengthened in me to point out to men the way that rest’ because God is love who cre- that it was worthwhile having Je- leads to happiness and with it the ates and where He is welcomed He sus and Mary as companions in price to be paid to achieve it; it continues to create with those who life and companions on the journey was to make people understand work with Him. that we are called to make which that suffering and pain are only The aim of John Paul II was to is besieged by difficulties and suf- the price that has to be paid to ac- bring Christ to man who for the fering. quire happiness. Pain is an uncom- DOLENTIUM HOMINUM N. 78-2012 35

fortable travelling companion that For man, suffering always re- as much as he suffered. The suffer- should be received but with res- mains a mystery in which is con- ing, on the other hand, which ac- ignation, without ever ceasing to cealed the love of God who also companies us cannot be used for fight it so as to defeat it, with one’s makes Himself a travelling com- the redemption of our sins. gaze turned to the Father who does panion to help us to bear suffering At this point a question imposes not have fun by sending pain and with strength, so as to be able to itself: but what justification can we punishment to His children. fight it with courage, so as to offer give for the suffering of the inno- Paul Claudel says: ‘God did it up with love. cent, the righteous and children? not come to explain suffering, He ‘Christ taught man to do good Why does the suffering of the disa- came to fill it with His presence’. with suffering and with suffering bled and their families exist? His face as well, the Face of fac- to do good to those who suffer’. It One hypothesis is that suffer- es, was in fact veiled by physical, is love, knowing how to love, that ing is capital that can be invested mental and spiritual suffering. He gives force to our journey towards in addition for oneself – because who was the Son of God and by happiness, that helps us to under- nothing is a matter of chance – al- choice became one of us, accepted stand the other, to help him or her so for the redemption of those peo- to be as we are, including feeling as well to discover the happiness ple who do not know how to live pain, which spares none of us. that can and must be achieved on while waiting, which precedes the Suffering is not a punishment; this earth as well, given that Christ great meeting. if it were it would afflict only the has redeemed us. It is a matter of Suffering, physical, mental blameworthy because God is just. doing our part and if it is love that and spiritual pain, is capital that If this is not the case, suffering in propels our journey, the greater and should not be wasted. Rather, it man has another reason for exist- more intense the love, the more our should be valued so as to complete ing given that it accompanies eve- journey will become easy. what Jesus Christ entrusted to our ryone. Fighting so as to defeat pain is a care. John Paul II worked follow- Suffering first and foremost is a sacrosanct right of man who is cre- ing this orientation. Suffering in tangible sign of our limits which ated to be happy. Pain is an index its various aspects was always his emphasises our frailty, our vulner- of a malaise that should be defeat- travelling companion, but in the ability, our dependence on other ed. One can in certain circumstanc- last years of his life it invaded him people, and it exalts its value of be- es accept co-existing with pain but and sat sovereign in his organism. ing able to redeem the ignominy of one cannot forgo defeating it. His vigorous body lost the vitality sin. Its value increases if he or she Love does not need pain to ex- that had characterised it, his face who fills it with his or her presence ist and in the eternal future to- was visibly marked by suffering is someone. wards which man moves pain will and he, the Vicar of Christ, was not Children suffer, the righteous no longer exist, whereas the love ashamed to appear with a face with suffer, the innocent suffer, and the generated by the presence of God saliva, with his mouth unable to disabled suffer. I have asked my- will exist. Suffering and pain are a express a word. Only his eyes were self: why are they disabled and I product of sin and there is no sin in serene and reflected the light of the am not? Why so much pain? the other life. Spirit who sustained him. Jesus, the innocent person to John Paul II observed that ‘for The suffering image of John the utmost, during the last stage human beings suffering is inevita- Paul II in that period was more of his life was the living image of ble’ and added ‘he who thinks he eloquent and effective than his pain. There was no space in his will discover in the human field and his face marked body that was not traumatised, the right not to suffer deceives by pain entered the hearts of men there was no part of his body that himself’. If, therefore, suffering is more than his words. His person did not feel in a strong way be- inevitable, and it is such because troubled by suffering was a mes- ing abandoned by his people who it spares nobody, one should not sage that entered you and charged showed that they were unable to stop to endure it. One should ac- you. This explains why millions of keep awake with him, and in the cept it and if possible embrace it people from every part of the world agony of Gethsemane he also ex- so as to be able to value it because were present at his funeral. It was perienced the silence of the Fa- suffering certainly has a value. a farewell to a man who had not ther: ‘My father, why have you for- Jesus Christ in his capacity as been afraid to suffer for love. Love saken me?’ the Son of God could have avoid- for his friend, love for the moth- Jesus gave value to suffering ed suffering during his mission on er of his friend, and love for man and he made it a redemptive credit the earth but he did not do this be- who for him was the way for the card for those who suffer and for cause he wanted to be totally simi- Church. other people in need of redemp- lar to us, teaching us that the dam- The suffering face of Christ and tion. Those who suffer, thanks to age caused by sin can be repaired his Vicar, John Paul II, bring to Jesus can value their suffering in through suffering by using it as re- my memory, like a vision, the very itself but can also offer it up to God demption. He used it for the sin of many faces of disabled people who and for other people, for those who which involved us all; this have passed through Oasis, the do not know to live while waiting, was the purpose of his coming and worried faces of their families, the and for those who are far from that the price that was paid was ex- faces of very many people disap- house where there is a Father who tremely high. I do not believe that pointed by journeys of hope, and I is waiting for them. there is a man who is able to suffer see myself again looking for a fur- 36 DOLENTIUM HOMINUM N. 78-2012

row in which to plant a seed; that ernment of Sicily in creating a Re- there are health pathways which seed has sprouted and it is today gional Network of Satellites and lay stress upon: the art of know- the Most Holy Mary Oasis. Mini-Satellites located as required ing how to feed oneself in terms of That was in the 1950s. Oasis in the local area for a qualified and quality, quantity and method; the was born as a nursing home but suitable service for disabled peo- art of knowing how to defend one- it was immediately organised in- ple supported by telematic instal- self against stress which is today to a place for treatment which has lations for tele-consultation and so widespread; the art of know- since become an Institute for Ad- distance formation as well. ing how to understand and to live missions and Treatment of a Sci- This has been an exceptional the various needs of the seasons entific Character (IRCCS). Oa- journey thanks to this society with of life; and the art of knowing to sis has also been recognised as a Christ in which he is the major keep oneself presentable and ac- Classified Hospital Specialised in shareholder and the guarantor of ceptable out of respect for oneself Mental Retardation and in cere- the objective, thanks to the Pact and for other people. Health tour- bral involution as well as a Refer- with Mary who agreed, in addi- ism could facilitate and develop ence Centre in a regional context. tion to being our Mother, to be al- this culture. For the World Health Organisa- so the Lady Chaplain of Oasis, and tion Oasis is a Centre for Coop- thanks to Oasis we have an Open – The area of knowledge deals eration in the Neurosciences. City where the weak live with the with the sector of formation and in- And all this at Troina, a town in strong and the strong share with formation and stresses the positive the Sicilian hinterland, far from the weak and everyone is involved that exists in the world. Knowl- the big urban centres, which is dif- in the art of loving because in Oa- edge is necessary to knowing, and ficult to reach, without resources, sis, the Open City, everyone is knowing in its turn is necessary in and fixed onto a mountain which is someone to love. order to know how to serve, and 1,120 metres high but from which ‘Everyone is someone to love’ serving is indispensable for those one has truly exceptional views. is the objective that teaches us and who are called to govern. Knowing that difficulties exist points out to us the road that we Oasis, if one wants a different to be overcome, I knew that noth- must follow, because if we do not and better world, should develop ing happens by accident and that know where to go no wind is fa- – through studies and research – everything is part of a divine pro- vourable. a culture of change in mentalities, ject of which we form a part and in An Open City does not mean starting from one’s own life so as which we have a role with suitable a structure; it means a culture of to reach the lives of other people. necessary potentialities. change of a society that wants to The area of knowledge begins I remembered that there was be different and better and this is from where others have arrived one who had assured us: ‘those possible if there are men who are and offers the positive that exists who believe in me will do what I able to improve it. This change be- in the world, and there is a great do – yes, they will do even great- gins within us. deal if, despite everything, there is er things (Jn 14:12). In addition to The Open City works in four ar- a progress that grows and which stimulating us he held that what eas and they are the following: the should be paid attention to and was done to those in need was area of health, the area of knowl- shared. done to him: ‘Whenever you did edge, the area of solidarity and the An advanced school which fo- one of these things for one of the area of spirituality. cuses attention on Oasis which least important of these members is developing as an open city is of my family, you did it for me’ (cf. – The area of health is concerned something that could be consid- Mt 25:31-46). I also remembered with prevention, diagnosis, clinical ered, within the limits of what is that his mother Mary said: ‘do treatment, enabling and rehabili- possible. what he tells you’ (Jn 2:5). I un- tation, and scientific research. A Without people responsible for derstood that the best strategy by specific field is the cognitive area formation there can never be work- which to achieve what I felt I had both as regards childhood and old ers for the desired change. to do was an alliance with Christ, age. The achievements have been or better a society whose common many and prestigious. Oasis works – The area of solidarity is di- aim was to help the weak as we through a polyclinic with a multi- rected towards developing wellbe- would have wanted to be helped if disciplinary and interdisciplinary ing suited to various requirements we were them, and the social cap- approach. The centralisation of and towards promoting a process ital was faith embodied in a total the services needed to arrive at a involving sharing anchored in the readiness to help without reserva- diagnosis and the organisation of culture of the other, who should be tions, as well as suffering which team work shorten the time that is respected as we would like to be was the more valuable the more it needed and make more suitable the respected if we were him or her. was accepted and appreciated. He protocols of prevention, diagnosis, – The area of solidarity educates was a partner with 51%; we were treatment and rehabilitation. people in knowing how to co-exist partners with 49%. The area of health in Oasis with others and above all else edu- This society was created in 1953 privileges disabled people with- cates in knowing how to share. We and it has achieved what can be out neglecting people who are are in a society of diverse people seen. At the present time Oasis is not disabled for whom preven- and the needs and opportunities are involved with the Regional Gov- tion is better than cure. For them diverse. DOLENTIUM HOMINUM N. 78-2012 37

To be integrated is a neces- rational appreciation of human – The area of solidarity pro- sary requirement and sharing is a and social resources; artisan in- motes the culture of values without precise duty, because none of us cubators involved in safeguarding which our lives would degenerate knows what tomorrow will be like. those trades that are disappearing and this leaving aside whether we The area of solidarity is an ex- and in the creation of others that are believers or non-believers. Be- perimental laboratory in the social, new needs suggest; and incubators lievers respect Christ in man; non- anchored in the principle that ‘eve- of solidarity and sharing involved believers respect man even though ryone is someone to love’, and thus in discovering new pathways by they do not see Christ in him. The with a suitable and coherent life. which to create prosperity for eve- last judgement does not change if This area envisages: entrepre- ryone in line with the just needs of both have come to man in his need. neurial incubators involved in a each individual. Sharing is thus everyone’s duty.

The Concern of the Blessed John Paul II for the Sick and for Health-Care Workers in his Addresses to Those Taking Part in the International Conferences Organised by the Pontifical Council for Health Care Workers

FR. FELICE RUFFINI, M.I. vice to the patients that he met in the beginning of my pastoral ser- Former Under-Secretary of the the nearby ward.3 vice I have been linked to the med- Pontifical Council for Health Those who by choice are in- ical world and to the whole world Care Workers, volved every day in the ‘charism of service of health care. Amongst Member of the Pontifical of service to sick man’ perceived you I see people whom I met at the Council for Health Care in those words roots that were beginning of my pastoral work’.5 Workers, much deeper than a simple feel- the Holy See. ing of compassion. The ‘Pope who had come from faraway’ perhaps Pastoral Concern that Came also came from a long and familiar from Afar he constant attention paid by nearness to, and paternal solidarity Tthe Blessed John Paul II to the with, those who were prisoners in A return to that ‘beginning of field of universal pastoral care in the area of the suffering and pain my pastoral service’ is advisable health stresses in an unequivocal of the body and the soul. A percep- and perhaps necessary to discover way that this went beyond the duty tion that became alive and thrilling the roots of that ‘pastoral concern’ that the service of universal pastor visibility in pastoral visits to Ro- that I am exploring in the nineteen of the Church required. It emerg- man hospitals and clinics, when addresses of the Pope’s Magisteri- es as an ‘existential’ dimension of one could enjoy the grace of con- um that were given to the interna- a life that was no longer his after templating, through close encoun- tional conferences of the Pontifical God called him to be a priest first,1 ters, the spiritual communication Council for Health Care Workers. and then, with the passing of years, that his eyes and face shone onto The Archbishop of Krakow, a bishop.2 the sick person who at that mo- Cardinal Karol Wojtyla, on the oc- He was news and his first speech ment was shaking his hand. Great, casion of his pastoral visits to his a few hours after being elected therefore, was the understandable parishes always had meetings with Pope generated pleasurable sur- strongly-felt emotion that we ex- two or three families who had sick prise. It was 17 October 1978 and perienced at the time of the insti- people in their homes. The Com- he was going to the Gemelli Poly- tution of the Pontifical Council, munist regime did not allow the clinic of Rome to visit his friend which was received as a grace of Pastor of the Diocese to engage in Archbishop Andrea Deskur of ven- the Good God.4 an official visit to - erable memory, who later became All of this was confirmed with care institutions. a Cardinal. Deskur was at that time the passing of years by the words This points out to us that attend- ill and entrusted his pastoral ser- of our Blessed lovable Pope: ‘From ing to pastoral care in health was a 38 DOLENTIUM HOMINUM N. 78-2012

constant practice of his service as a lutions and recommendations’, it and buildings of the extermination pastor of souls, and this he always was stated that ‘the synod observes camps that had been created there. confirmed in what he said: ‘Speak- that sacramental service to the sick ‘Therefore, this was also a per- ing of them in this way, I think of constitutes an integral part of pas- sonal experience of mine, an ex- other situations that I have come toral care’ (art. 29). It is very inter- perience I carry with me even to- across in my pastoral experience, esting to discover that in the arch- day. Auschwitz, perhaps the most of those incurables condemned to a diocese was celebrated the Day of meaningful symbol of the Holo- wheelchair as sick people or nailed the Sick, which was expanded by caust of the Jewish people, shows to their beds as invalids; people of- the Universal Church on 13 May us to what lengths a system con- ten young and conscious of the im- 1992 as the World Day of the Sick. structed on principles of racial ha- placable advance of their illness, It is also very interesting to ob- tred and greed for power can go’.16 prisoners of their dying for weeks, serve that the presence of Our La- From this experience emerges months, years’.6 dy Salus Infirmorumin the writ- the Pastor who lived the truth that But if one wants to discover ings and speeches of the Holy ‘Man does not cease to be great further the relationship that the Father addressed to sick people even in his weakness. Do not be Blessed Pope Wojtyla had with has roots that go far back. Article afraid to be witnesses to the dig- the world of suffering there are the 14 of the document just subjected nity of every human person, from proceedings of the ‘Synod of Kra- to examination, after the invitation the moment of conception un- kow’7 which he opened on 8 May to promote total trust in Our Lady til death’.17 This was a guiding 1972 as Archbishop of the Cathe- of the sick, states: ‘the saint’s day idea that illumined his entire life, dral of Wawel and which he closed of the sick of the archdiocese and always,18 because every day he on 8 June 1979 as St. Peter’s suc- the whole of Poland is the day of asked himself: ‘Who is man, if the cessor. They were strongly wanted the Virgin Mary Health of the Sick Word took on human nature? Who because ‘through these proceed- (6 July), established for sick peo- must this man be, if the Son of God ings we want to engage in a deep ple in Poland by Pope Paul VI. On paid the supreme price for his dig- reception of the Council; we wish this festivity should be conferred nity?’19. to take on board the Second Vati- rich contents of possible (a vo- It is with great attention to the can Council, welcome its contents, tive Holy Mass, Holy Mass in the great riches of the first part of welcome its teaching, welcome its homes of sick people, a centre ded- the life of the Blessed John Paul pastoral orientations’.8 The health- icated to the Virgin Mary Health of II that I have brought together in care world of the archdiocese of the Sick’. This is the root of the im- four fundamental sub-sections the Krakow was very important to its press that characterised the whole themes of the nineteen addresses pastor. At the opening of the synod of his service as Universal Pastor of his Magisterium, with the am- he greeted with very great cordial- of the Church: a special love for bitious aim of offering in summa- ity the active members of the , the sick, and special concern for rising form the essential aspects ‘the representatives of the various those who as professionals dedi- of the research that was entrusted – scientific, health-care, juridical, cate themselves to the defence of to me. educational technical, intellectu- life, from the first moment of con- al…– fields’.9 He placed in the or- ception to the end of its natural dinary pastoral care of parishes, course. ‘Respect for the Whole of Man, as in all the other forms of pres- Another experience of great suf- of Every Man’ ence, ‘charitable work’.10 And he fering, the moral suffering which expressly said that there ‘also ex- was defined by our Blessed Pope In line with the question, ‘Who ists university pastoral care, pasto- as ‘pain of the soul’,13 strongly af- must this man be, if the Son of ral care in health and pastoral care fected him during the Nazi occu- God paid the supreme price for in science…We must reach all of pation of Poland, even before the his dignity?’, the series of interna- these fields with our work’.11 end of the war when the macabre tional conferences began with an If we want to examine the state secrets of the extermination camps area of health care that contributes of pastoral care in health in the were discovered. A short distance immense benefits to the health of archdiocese of Krakow, three doc- from his native Wadowice, in the man, namely ‘experimentation and uments of the proceedings of the city of Oswiecim – dramatically the use of medicinal products’.20 synod should be considered. The known as Auschwitz – there was This is an instrument that prevents first, in thirty-eight articles, was the odious crime ‘at which con- and treats illness and which nota- dedicated to ‘the participation tempt for man and his rights can bly extends life expectancy. of Christians in the suffering of arrive…an unprecedented mobi- The concern of the Pope, how- Christ and his victory over death: lisation of hatred which trod on ever, together with this benevolent the sacrament of the anointing man and everything that is human application, was to ask himself of the sick’.12 In a special way it in the name of an imperialist ide- about the advisability of a hyper- was stated that ‘the priests of the ology’.14 consumption that endangers the archdiocese of Krakow believe Auschwitz was a part of his equilibrium of the human organ- that sacramental assistance for the archdiocese of Krakow when he ism and the danger that ‘first of all sick is one of the essential tasks of was its Archbishop,15 and we know medicinal products may be used their pastoral office’(art. 15). And from reliable witnesses that he of- for purposes that are not therapeu- later on, in the part headed ‘reso- ten went to think in the back alleys tic but in order to alter the laws of DOLENTIUM HOMINUM N. 78-2012 39

nature to the detriment of the dig- that the exercise of political power by sub-human conditions of life. nity of man’. in the world of health should not The rich countries must not, there- To the workers in this field he be based on the desire for domin- fore, forget about countries that are pointed out that great prudence ion and profits but on a sincere less fortunate in which, because of was necessary to avoid man be- spirit of service,21 and as Supreme a large population, suitable care is coming the subject of experiments Pontiff he illuminated the path to only guaranteed to a few’. and his health, his equilibrium and be followed: ‘In order to under- In particular, he exhorted the his life being endangered. And he stand and live correctly every form major pharmaceutical compa- stated in a decided manner that de- of ‘power’ in the world of health, nies to support the humanitarian veloped countries had the duty to it is necessary to keep one’s eyes policies of their respective coun- make available to less developed fixed on Christ. It is he, the Word tries in order ensure that the so- countries technology and a part of made flesh, who took upon him- termed ‘poor drugs and medicines’ their wealth, always respecting the self our infirmities in order to heal reached poor countries and were human dignity of the other without them. It is he, who came not to be shared with them. To place oneself imposing any kind of power. served but to serve, who teaches us at the service of elderly people was He encouraged scientific re- to exercise every form of power as to act worthily towards the lives of search by saying to those who service to the person, especially if everyone, making true and alive worked in this field that they weak and frail. It is he who took the words of the Psalm: ‘that still should be ‘co-operators with God on pained humanity in order to re- bear fruit in old age and are always in the defence of the lives of our store to it the transfigured face of green and strong, this shows that brothers and sisters, as was the the resurrection’. the Lord is just’ (PS 92 [91]: 15 s). Good Samaritan of the Gospel’ and When calling people’s atten- in stating that the Church had al- tion to the evident truth that ‘to- ways shared with sick people the ‘For and with the Weakest and morrow’s adults are today’s chil- wish for relief and healing he ex- Most Defenceless’ dren’,23 the Blessed John Paul II horted them to ‘place their expe- made himself the spokesman of the rience in the plan of God, in the The Blessed Pope John Paul II weakest children and of abandoned plan of Redemption, in union with was especially concerned about children who could not in the least Christ the Saviour, who offers an two stages in the life of man: old deal with the growing health needs opportunity for spiritual elevation age and childhood. The constant of what was indeed a huge mass of and offering in love for the salva- increase throughout the world of children. It is the soul of the Pas- tion of the world’. life expectancy involved not only tor that emerges in all its splendour The Blessed John Paul II re- medicine but also the family and when he states that to the request turned to this subject and stated in the structures of the human com- for help which requires a solidar- a decided manner that ‘Medicine is munity. With the prevention of the ity that is of a level to meet it ‘all at the service of man, of the whole emergence of illnesses, the self- men are called but in a special way of man, of every man’ because life sufficiency of elderly people had to those who have a vision of life that is a gift of God and man is only its be attended to, assuring that they leads them to recognise in every responsible steward. could go on expressing themselves human person the image of God From this point of view, the as active elements integrated into and almost the reflection of the Pope declared that medicine was the context of the family and so- Face of Christ, a reflection that is at the service of human life and as ciety.22 especially alive and visible spe- such has as its sole reference point As Supreme Pontiff he referred cifically in the innocent features of man himself in his spiritual and to the commandment of the Dec- children’. material integrity, in his individu- alogue which lays down ‘Honour The rights of children are ex- al and social dimension, and em- your father and your mother as you pressed in the ‘right to be loved’. phasised that not everything that is Lord God has commanded you’ (Dt And science itself, as ‘love of technically possible is morally and 5:16). The Bible not only refers to knowledge’, must be transformed ethically acceptable. One could the respect and obedience due to into a service of love for children, not be indifferent to a form of sci- parents but also to the obligation and with it all public and state in- entific research that is research based on justice to help them and stitutions as well. for its own sake, ignoring that the take care of them when they are The concern of the Supreme requirements of an authentic ser- not able to look after themselves: Pontiff was expressed again for vice to man needs suitable anthro- ‘Remember that you owe your life disabled people, and here he called pological reference points that do to them’ (Sir 7: 28). for the involvement of the whole not exclude Christian inspiration, He reminded health-care work- community24 so that they could ex- which for two thousand years has ers that even though it is incum- ercise to the full their rights. He re- illuminated medicine ‘by making bent to act to make longevity minded Christians of what St. Paul a brother be seen in every man, something that can be appreciated, states when writing about the Mys- [and] basing service to that broth- ‘it is no less a duty to strive so that tical Body of Christ: ‘if one mem- er on the universal commandment each man is assured a parabola of ber suffers, all the members suffer of love’. life that leads him from concep- with him’ (1Cor 1:26). This was a A witness to abominable histori- tion to the natural sunset neither revelation that also illuminated hu- cal moments, he strongly affirmed brought forward nor compromised man society by pointing out that 40 DOLENTIUM HOMINUM N. 78-2012

in institutions solidarity must be in this specific field, the Pope de- were still absent, with his applause the fundamental platform of rela- clared that ‘in a spirit of commun- went his ‘invitation to increase and tionships between individuals and ion with the whole of the Church coordinate their work, a source of groups because ‘man, every hu- and with trusting and intense par- hope for AIDS patients and for the man being, is always worthy of the ticipation, I, too, willingly take whole of humanity’. greatest respect and has the right to this opportunity to unite my voice To medical doctors and health- express to the full his dignity as a to the voices of other pastors and care workers went the pressing in- person’. exhort each person to accept his re- vitation to transform their service He praised the role of volun- sponsibilities’. into helping witness, like the Good teers and stressed that their action The dramatic character of this Samaritan, with the call to know is a witness to faith and a direct en- moment led the Pastor to express how ‘receive, interpret and appre- counter with Christ who is present his personal nearness to the vari- ciate the trust that you sick broth- in a person tried by illness, and ous categories of people who were er has in you’ and to be promoters to health-care workers (scientists, involved. of action to sensitise society to the medical doctors, nurses and tech- He thus turned ‘first of all, with reality and the threat of AIDS, and nicians) he extended the impelling attentive care, to AIDS patients’, all the problems and issues con- invitation to link up their activity assuring them that the Church was nected with it. so as to do as much as possible to near to them so that they would To priests and men and women humanise therapeutic care, to im- never lose hope, and he referred religious he made ‘my most ar- prove the physical condition of to the invitation of Jesus: ‘Come dent appeal that they be heralds patients, and increase in them the to me all you are heavy laden and of the Gospel of suffering in the hope of recovery and active social oppressed and I will give you rest’ contemporary world’, respond- integration. (Mt 11:28). ing with generosity to the appeal He then turned to the families of of their Pastors in promoting and people with AIDS and after observ- supporting all initiatives of con- ‘Why Live?’ ing the role of the first school of cerned welcome for those who are life and of formation, he said that tried by illness, exalting ‘the great- At the historic moment of the he was near to those families ‘who ness and the dignity of the human manifestation of the emergent dis- live internally the drama of AIDS. person and his eternal destiny’, so ease of AIDS, the concern of a Fa- I wish that they feel addressed to that ‘the cross of Christ will not be ther and Pastor emerged to provide them the participating understand- vain’ (1 Cor 1:17). a suitable answer to the fundamen- ing of the Pope, who is well aware And, lastly, the concern of the tal question of existence: ‘Why of the difficult mission to which Pastor went to all of the faithful live?’25 ‘Words’ awaited not only they are called. I pray to the Lord afflicted by the scourge of AIDS in the Church but also in human to grant to them the generosity that because while research was being society, which was confused and is needed not to abdicate a task dedicated to finding an effective disorientated by the virulence and which, before God and society, remedy they should turn to God mystery which AIDS brought with they adopted once as something with the words of Job: ‘I know, it at that moment. that could not be abandoned’ Lord, that you are all powerful, After outlining the challenge He invited educators to be the and that you can do everything you that AIDS launched to everyone, promoters of a serious and suita- want’ (Jb 42:2), certain that life and the task of the Church which ble formation of young people in would triumph over death. was prevention and helping those healthy and responsible living and With the new emerging threat to who were struck by it, the Holy Fa- to ward off the threat of AIDS. life in the form of AIDS, the Su- ther denounced the worrying crisis He declared to young people that preme Pontiff directed his atten- of values: ‘One is not far from the it should not be fear but the aware tion and concern to two realities truth if one states that in parallel choice of a healthy and responsible that had existed for some time and with the spread of AIDS there has style of life that would ward off the which afflicted the human fami- been expressed a sort of immuno- threat of AIDS. ly. In ‘Drugs and Alcohol Against deficiency at the level of existen- He appealed to people in govern- Life’,26 was expressed the assess- tial values, which can but be seen ment to address with every com- ment of the intrinsic gravity and as an true pathology of the spirit’. mitment the new problems raised devastating extent of these prob- These were words that were very by the spread of AIDS and empha- lems which go against the person much awaited, especially within sised that ‘the fight against AIDS in his or her capacity for giving, the Christian community, which postulates cooperation between and at the same time lower and were based upon the interpretation peoples, and because the demand threaten mankind as regards life of divine law by the Church, an for health and life is shared by all expectancy. ‘expert in humanity’, that did not men, no political or economic cal- But the Pastor showed that he want to propose a series of ‘Nos’ culation should divide the commit- was a good father and assured those but rather to propose a lifestyle ful- ment of States which are together listening that ‘there certainly exists ly in line with the dignity of the hu- called to the challenge of AIDS’. a clear difference between the use man person. After referring brief- To scientists and researchers, of drugs and the use of alcohol. In- ly to the presence of by no means although observing that effective deed, whereas a moderate use of few national bishops’ conferences drugs and vaccines against AIDS this drink does not go against mor- DOLENTIUM HOMINUM N. 78-2012 41

al prohibitions, and only its abuse Euthanasia is one of the most ‘north star’ in the difficult and at is to be condemned, taking drugs, alarming symptoms of the ‘cul- times tortured navigation through in opposite fashion, is always il- ture of death’ of prosperous soci- life, which is constantly tempted licit, because it involves an unjus- ety and we are all committed to the by the ‘culture of death’. tified and irrational abandoning of defence of life as a gift of God, but thinking, wanting and acting as this is especially so of health-care free individuals’. workers who have their specific Conclusion Defining drug dealers as ‘mer- mission of being ‘ministers of life’ chants of death’, with sad concern and are thus called to the defence An overall view of the density he warned young people about the of the lives of the weakest and the and variety of ‘The Concern of the temptations of illusory and tragic most defenceless. Blessed John Paul II for the Sick experiences, and pointed out ‘con- In his last magisterial address and for Health-Care Workers’, ex- tra spem in spem’ (Rm 4:18), the to the international conference of pressed in these nineteenth inter- urgent need to retrieve the human 2004 which was on the subject national conferences, invites us to values of love and of life. He de- ‘Palliative Care’,30 the Blessed search for the motivation that ani- clared in a decided manner: ‘Be- John Paul II handed over the testa- mated, inspired and sustained this hold: love! To drug-addicts, to ment of his concern in his constant concern. the victims of alcoholism, to fam- statement that medicine is always And we can do this in summa- ily and social communities, which at the service of life, even when rising form through two extreme- suffer so much because of this ill- it is aware that it cannot counter ly significant moments. From the ness of their members, the Church a pathology. In helping those who rich archives of the media which in the name of Christ proposes as suffer by dedicating their abilities have frozen in time his meetings an answer and as an alternative the to reduce their suffering, believers with sick people, one emerges and therapy of love: God is love, and know that they take care of Christ has raised itself to being an ‘icon’: who lives in love actuates com- himself (cf. Mt 25:35-40). the Holy Father on bended knee in munion with other people and with And in this prophetic vision of front of child lying down in a small God: ‘whoever does not love is his final days, our beloved Blessed corridor, whose innocent suffering still under the power of death’(1 Jn Pope dictated the healthy behav- he contemplates and in whom with 3:14). Who loves enjoys life and iour to be followed by everyone, deep faith he venerates the ‘Word remains alive. sick people and health-care work- made Flesh’ who is concealed in ers: ‘The rejection of exaggerat- him, and the amazed humanity ed treatment is not a rejection of in that sad and weeping mother ‘As Long as I am Alive I have a patient and his life. Indeed, the who stretched out her hand to the the Right to Live’ subject under deliberation on the hope that comes from that ‘Bishop advisability of beginning or con- dressed in white’ who for years has A constant of the Magisterium tinuing a therapeutic practice is borne in his body the stigmata of of the Blessed John Paul II was to not the value of the life of the pa- suffering generated by the wicked affirm that the right to life is a fun- tient but the value of the medical hatred of man. damental right which has its roots intervention upon the patient. The Service to the pain of man which in rational motivations.27 In Cross- possible decision not to engage in is full of humanity and fraternal ing the Threshold of Hope, the Ho- or to interrupt a therapy is held to solidarity and sharing, which the ly Father declared: ‘As long as I be ethically correct when it is inef- Supreme Pontiff sublimates and am alive I have the right to live’.28 fective or clearly disproportionate leads to drawing upon the heights The Church encourages and sup- to the purpose of supporting life of Revelation, and becomes love ports sciences, she intervenes be- or the recovery of health. The re- and veneration by immersing him- cause of her gospel mission, and jection of exaggerated treatment, self in the Mystery of the Cross. has the duty to bring to human rea- therefore, is an expression of the A dimension that finds its ‘icon’ son the light of revelation. Science respect that at every moment is due in the instantaneous wonder of his and faith have to work together for to the patient’. last Good Friday – 25 March 2005 the fundamental human right to The pastoral care of the Su- – which gave him over to history life, constructing the right hierar- preme Pontiff went as far as the closely embracing the crucifix in chy of every other individual and person, leaving behind an illumi- the celebration of the Via Crucis social right. nating guide for behaviour. I have with the whole of the Church. It is We encounter a high level of just said ‘prophetic vision of his fi- the revelation of what informed all pastoral concern in the force- nal days’. The sterile controversies of his personal action and his ac- ful statement: ‘I am obliged once generated by the promoters of the tion as the universal pastor: ‘The again to raise my voice against ‘culture of death’, who in the at- mystery of the Redemption of the all those practices involving the tempt to justify euthanasia by call- world is in an amazing way root- shortening of life which go under ing into play the wish expressed ed in suffering, and this suffering the name of euthanasia… an attack by our Blessed, ‘let me go to the in turn finds in the mystery of the on life that no human authority can house of the Father’, find in his last Redemption its supreme and surest legitimise, given that the life of an Lectio Magistralis to those taking point of reference (Salvifici Dolo- innocent is a good that cannot be part in the international confer- ris, n. 31). disposed of’.29 ences of the Pontifical Council a It is the adoration of the Word 42 DOLENTIUM HOMINUM N. 78-2012

made Flesh in the ‘innocent suffer- and had the privilege to live those thrilling 17 Ibid., p. 11. moments, and above all mid-day of 11 Feb- 18 Ibid., p. 217: ‘Interest in man as a person ing of Man’, total communion with ruary 1985 listening to the live voice of the had been present in me for a long time’. his Jesus, the Crucified Christ, who Prelate of the Secretariat of State read the 19 Ibid, p. 215. ‘In bringing about the Redemption Motu Proprio Dolentium Hominum’ 20 ‘I1 farmaco a servizio della vita umana’, 5 Address given at the Prokocim Children’s I International Conference, 23, 24, 25 Octo- through suffering, Christ has also Hospital of Krakow of 13 August 1991, L’Os­ ber 1986, in Dolentium Hominum, n. 4 - 1987, raised human suffering to the level serva­to­re Romano del 14 August 1991, p. 5 pp. 4-6 (hereafter DH). of the Redemption. Thus each man, 6 Frossard dialoga con Giovanni Paolo 21 ‘Salute e Potere’, XV Conferenza Inter- II - “Non abbiate paura!” (Rusconi, 4th ed., nazionale, 15-16-17 November 2001, in DH n. in his suffering, can also become a 1982), p. 27. 49 - 2002, pp. 9-10. sharer in the redemptive suffering 7 Il Sinodo Pastorale dell’Archidiocesi di 22 La Chiesa e la Persona Anziana’, XIII of Christ’ (ibidem, n. 19). Cracovia 1972-1979 (Libreria Editrice Vati- International Conference, 29-30-31 October cana, October 1985), pp. 799. 1998, in DH n. 40 - 1999, pp. 6-8. 8 Ibid., Address of Archbishop Cardinal 23 ‘Il bambino è il futuro della società’, Wojtyla at the opening of the Synod, 8 May VIII International Conference, ,18-19-20 No- Notes 1972, p. 225. vember 1993, in DH n. 25 - 1994, pp.7-8. 9 Ibid., p. 221. 24 ‘Le persone disabili nella società’, VII 1 See the Second Vatican Council, decree 10 Ibid., p. 241, Address to Members of the International Conference, 19-20-21 Novem- Presbyterorum Ordinis, n. 3. Secretariat of the Synod, 29 September 1972. ber 1992, in DH n. 22 - 1993, pp. 7-10. 2 The Second Vatican Council, dogmatic 11 Ibid., p. 253, Address to the Study 25 ‘Vivere: perché? L’AIDS, IV Interna- constitution Lumen Gentium, n. 21. Groups, 10 October 1972. tional Conference, 13-14-15 November 1989, 3 ‘Giovanni Paolo II fra gli ammalati del 12 Ibid., pp. 521-532. in DH n. 13 - 1990, pp. 6-9. Policlinico A. Gemelli’, L’Osservatore Ro- 13 Salvifici Doloris, n. 5. 26 ‘Droga e alcolismo contro la vita, VI mano del 19 October 1978, p. 1, 2. With im- 14 Messaggio di S.S. Giovanni Paolo II al- Conferenza Internazionale, 21-22- 23 No- provised words he said that he wanted to la Conferenza Episcopale Polacca in occa- vember 1991, in DH n. 19 - 1992, pp. 7-9. ‘base my papal ministry above all on those sione del 50° Anniversario dell’inizio della 2 27 ‘Conoscere, amare, servire la vita’, IX who suffer and to their suffering, passion and a Guerra Mondiale il 1 settembre 1939 (Li- International Conference, 24-25-26 Novem- pains unite prayer…dearest brothers and sis- breria Editrice Vaticana, 26 August 1989), p. ber 1994, in DH n. 28 - 1995, pp. 7-8. ters, I would like to entrust myself to your 6, n. 3. 28 Giovanni Paolo II, Varcare, p. 223. prayers…[so that you may be] very powerful, 15 Since 25 March 1992 it has been a part 29 ‘La Chiesa e la Persona Anziana, very powerful as the Crucified Jesus Christ of the new diocese of Bielsko-Zywiec (cf. An- XIII International Conference, 29-30-31 is power f ul’. nuario Pontificio 1995, p. 95). October 1998, in DH n. 40 - 1999, pp. 6-8. 4 The author of this paper worked for years 16 Giovanni Paolo II, Varcare la soglia del- 30 ‘Le cure palliative’, XIX International with Cardinal Fiorenzo Angelini, at that time la speranza (Mondadori Edit., 1st. ed. Octo- Conference, 11-12-13 November 2004, in DH Bishop for Pastoral Care in Health in Rome, ber 1994), p. 110 n. 58 – 2005, pp. 7-8.

The Pastoral Tandem ‘Do Good Through Suffering’ and ‘Do Good to Those Who Suffer’ in the Messages of the Blessed John Paul II for the World Days of the Sick

FR. ANGELO BRUSCO, M.I. Q. Your Holiness, amongst the spiritual growth and apostolate, Former Superior General very important books and docu- and, on the other hand, the wish of the Regular Clerics ments that you wrote during your to make people’s hearts sensitive Ministers of the Infirm long pontificate, the messages to the situations of those who suf- (Camillians), drawn up on the occasion of the fer in body and spirit. Am I right? Italy. World Day of the Sick are without A. You have understood well doubt to be seen as minor works. the central core of my messages In them, however, are to be found which reflect, even if rapidly, what n giving my paper I thought that many important aspects of your I wrote at greater length in other II would adopt the literary gen- theological and pastoral thought. documents, amongst which the re of an interview. This is a liter- Given that these were occasional apostolic letter Salvifici Doloris, ary genre that was not unknown writings, it is not easy to perceive the apostolic exhortation Christi- to John Paul II who on a num- their unifying thread. However, a fideles Laici(nn. 52-53), and the ber of occasions agreed to be in- careful reading of them allows me encyclicals Dives in misericordia terviewed to speak about himself to see in them, on the one hand, and Evangelium Vitae, where it and his mission. This choice will a constant concern to reach the clearly emerges that Christianity allow me, so to speak, to make hearts of sick people not only to has a message of life to proclaim this Supreme Pontiff talk, there- pour balsam on their wounds but not only to those who suffer but by making the presentation of his also to help them to make their suf- also to those who choose to care teaching more effective. fering an occasion for human and for and help sick people. DOLENTIUM HOMINUM N. 78-2012 43

Q. Holy Father, you speak scribe it, is in line with what has tion and cooperation in the salva- about a message of life to pro- happened in civil society as well, tion of the world. claim to those who suffer. Could where the rights of the sick per- A. Certainly. Having myself as you capture in a few words the son, who is called to be involved well, over recent years, on more core of that message? in the treatment that is given to than one occasion, experienced A. The answer to your question him or her, have been upheld. If illness, I understood increasingly is present in all of my thirteen mes- I remember well, in an address to clearly its value for the Petrine sages, in which I tried to illustrate the staff of the Gemelli Hospital ministry and for the very life of the effects produced by suffering of Rome you spoke the following the Church. in the light of the gospel. Seen words: ‘The patient to whom you from the point of view of human devote your care and your studies Q. Your Holiness, there are the- observation, suffering seems to be in not an anonymous individual ologians and experts on pasto- without any meaning, ‘an obsta- to whom should be applied what ral care who do not like certain cle to happiness and even a reason knowledge produces, he or she is phrases that recur in your mes- for drawing away from the Lord’. a responsible person who must be sages: offering up one’s suffering But there exists ‘a higher point of called to make himself or herself a to the Lord, the Gospel of suffer- view, that of God, who calls eve- participant in the improvement of ing…, salvific pain. Do you have ryone to life and, albeit though his or her health and the achieve- some words on this matter? pain and death, to His Kingdom of ment of healing’. Could we say A. I believe that one can dis- love and peace’. Faith offers to the that there has been a shared jour- cuss terms and phrases but not the Christian the possibility of read- ney of the Church and civil soci- meaning that is attributed to them ing human suffering in a different ety in recognising the responsibil- in my messages, where what is way, transforming it not only in- ity of sick people? given great value is not so much to an opportunity for human and A. In a certain sense this is true. suffering, which in itself is nega- spiritual growth, as I said, but al- However, the commitment and tive and thus should be combated, so into an instrument of salvation responsibility to which I call a but the meaning that it can acquire for oneself and other people. This sick person is not solely directed through faith and the function that is what is expressed in the incipit, towards achieving his or her au- it can perform when, united to and above all in the contents, of tonomy but also to ensuring that the suffering of Christ, it is trans- my apostolic letter Salvifici dolo- he or she comes out of himself or formed into an authentic expres- ris, the pain that saves. herself to make of his or her own sion of love. Indeed, looking for situation of suffering an expres- new and effective ways by which Q. Your Holiness, is this then sion of love for other people. In to alleviate suffering is right, but what you mean when you speak this way, he or she offers a valu- suffering remains a fundamen- about ‘doing good through suffer- able contribution to evangelisa- tal fact of human life. In a certain ing’? tion. And he or she has a mission sense, it is as deep as man himself A. Exactly. When human suf- of the highest value for both the and touches upon his very essence fering is accepted and offered up Church and society. (cf. Salvifici doloris, n. 3). Medi- in union with Christ, that is to say cal research and treatment do not connected with him who took upon Q. The luminous pathway that totally explain or completely de- himself all the pain of the world, you point out to sick people, Holy feat suffering. In its depths and in one flows into that river of love Father, can it be easily trod? its many forms, it should be seen which the Lord Jesus expressed by A. It is a difficult pathway be- from a point of view that tran- subjecting himself to his passion cause man does not find on his scends the merely physical aspect. and his death. All suffering, there- own the meaning of suffering As a result I do not hesitate to re- fore, can become, through grace, and death. But it is nonetheless a peat what I wrote in one of these an extension of the mystery of the pathway that can always be trod messages: ‘Dear people who are redemption, which although it is with the help of Jesus, the interior ill: sustained by faith, face evil complete in Christ, ‘remains con- Teacher and Guide (cf. Salvifici in all its forms without becom- stantly open to all love that is ex- doloris, nn. 26-27). We should al- ing discouraged and yielding to pressed in human suffering’. ways bear in mind that Christ suf- pessimism. Take the opportunity fers for us: he takes upon himself opened up by Christ to transform Q. In your messages, Your Ho- the suffering of everyone and re- your situation into an expression liness, you therefore take up from deems it; Christ suffers with us, of grace and love. Then your pain, what you wrote in numbers 53 giving us the possibility to share too, will become salvific and con- and 54 of the apostolic exhorta- with him our tribulations, to the tribute to completing the suffer- tion Christifideles Laici, where point of making them instruments ing of Christ for the benefit of his you state that a sick person, too, of salvation. Body which is the Church’. is called to be a worker in the vineyard of the Lord, an ‘active Q. The pathway outlined by Q. Holy Father, how do you and responsible participant in the Christ and by many of his disci- think that what you stated in your work of evangelization and salva- ples opens up, therefore, to our messages about suffering and the tion’ (n. 54). This rehabilitation of sick brothers and sisters great good that sick people can do has the sick person, as we could de- prospects of personal sanctifica- been received in contemporary 44 DOLENTIUM HOMINUM N. 78-2012

society, and above all contempo- care in all countries of the world tian confessions come together to rary Western society? and my exhortation to humanise, help those who suffer, they con- A. I am aware of the strong that is to say to make service to verge around certain shared val- resistance that my message can the sick increasingly human, has ues that can then make ecumeni- provoke in a society such as con- a different resonance in those who cal and inter-religious dialogue temporary society which seeks to are aware, as the Blessed Don easier. build its future on prosperity and Orione observed, that they serve consumerism and assesses eve- in man the Son of man… Q. In exhorting people to do rything on the basis of efficiency good to those who suffer you often and profit, in a culture where ill- D. In Salvifici Doloris and in refer to the Eucharist and above ness and suffering, given that they your messages you point to the Sa- all to the Virgin Mary. cannot be denied, are either re- maritan of the Gospel of Luke as A. This emphasis of mine moved or emptied of their mean- the model that not only Christians should not generate surprise. In- ing in the illusion that they can but also men of good will are called deed, the words that a priest pro- be overcome solely through the to imitate. In engaging in this ex- nounces after the consecration of means that are offered by the ad- hortation, you specify that the imi- the wine, ‘do this in remembrance vance of science and technology. tation of the Samaritan should not of me’, do not only command us to But how could I withdraw from be confined to treating wounds. perpetuate the Eucharist in time: this task of evangelisation? A. Exactly. Indeed, the exam- they also command us to con- ple of Jesus, the Good Samari- tinue to actuate that self-giving, Q. Holy Father, in a Church tan, does not lead us only to help which Jesus gave us an example document which refers to n. 54 sick people in the most competent of, above all through his passion of Christifideles Laici I read: ‘It and human way possible – join- and death, followed by his resur- will be difficult for a sick person ing our intelligence to our hearts, rection. Now, service to the sick to perform his or her role of being it also leads us to do what is pos- and the suffering is an especially an active individual of the Church sible to integrate them into soci- significant expression of this self- community if he or she is not first ety. For Christ, indeed, who is the giving. It follows that those who ‘an object of the Church’s love Samaritan to the utmost, the phy- want to do good to those who suf- and service’ (CL, n. 54), finding sician of the soul and the body, fer find in the Eucharist an inex- in her human, spiritual and moral healing is at the same time rein- haustible source of strength and support’. These words bring me tegrating: just as illness excludes a stimulus to engage in always to the second part of my interview a person from the community, so new charity. As regards the Virgin which centres around doing good healing must lead man to redis- Mary, I must confess that I would to those who suffer. When reading cover his place in his family, in not have been happy if every mes- your messages, it is clear that you the Church, and in society. sage failed to have a mention of do not address Christians alone her, the icon of the gospel of suf- to exhort them to respond with Q. In more than one of your fering, an example of service, a love to the needs of sick people. messages it is made clear that one source of secure hope, as she is A. That is true because the ba- of the ways of doing good to those prayed to in so many liturgical sic questions raised by the reality who suffer lies in defending life at and popular prayers. Without for- of suffering and the appeal to pro- all times, from conception to nat- getting that almost every World vide relief from both a physical ural death. Day of the Sick was celebrated in and spiritual point of view to those A. There is no doubt that the a Marian sanctuary. people who are ill does not con- defence of life, above all of the cern only believers but calls upon frailest people, such as the un- Q. Holy Father, our interview the whole of humanity, which is born, the disabled, and the dying, is coming to an end. Before leav- marked by the limits of the mortal constitutes one of the most impor- ing, I want to recall the words that condition. And since ‘illness and tant expression of the love of the you wrote in one of your messag- pain concern every human being, Church community for the sick. es: ‘Every day I go on a spiritual love for suffering people is a sign What provokes suffering in my pilgrimage to hospitals and treat- and a measurement of the level of heart is the fact that the wounds ment centres, where people of eve- civilisation and progress of a peo- imposed on life (abortion, eutha- ry age and social background live. ple’. After saying this, it should nasia…) are often portrayed as an I would particularly like to pause be made clear that the motiva- expression of love. beside the patients, their relatives tions that lead a Christian to do and the health-care personnel’. good to those who suffer are not Q. Holy Father, the phrase ‘ec- Now that you are in heaven, I ask the outcome of a simple philan- umenism of works’, which you you to continue this pilgrimage in thropic approach – they are rooted used in your message for the sev- places of pain, interceding with in the theological virtue of char- enth World Day of the Sick, at- the Lord so that those who suffer ity which leads us to see in those tracted my attention. What did in body and spirit can experience people who suffer the very face you mean by this phrase? the healing and saving presence of of Christ. It follows from this that A. By the phrase ‘ecumenism Jesus and the sweet protection of my appeals to those responsible of works’ I meant that when the the Virgin Mary. for the administration of health various Christian and non- Chris- Thank you, Your Holiness! DOLENTIUM HOMINUM N. 78-2012 45

The Mass Media and their Perception of the Pain of the Blessed John Paul II

FR. FEDERICO spiritual involvement, together terpoint with his participation LOMBARDI, S.J. with those who work with me, the in the suffering of other people. Director of the Press Room event of the suffering of this Pope, The way in which John Paul II of the Holy See. as the person directly responsible was seen greeting the sick people for the filming and the dissemina- and the handicapped people who tion of his television image dur- were present at his celebrations ing the last years of his life. and his talking to them – often A First Observation: the dedicating a great deal of time to Predominant Role of Television this and wanting to pass in front A Second Observation: the of all of them, one by one – was When one speaks about the suf- Images of the Suffering of the a characteristic aspect which won fering of John Paul II and the per- Pope and his Participation in him affection and admiration, and ception of it in the mass media one Suffering Accompanied his led to an easy forgiving of the should think first and foremost Pontificate frequent upsetting of timetables. about television. This subject was One may easily believe that it was spoken about a great deal on the Certainly the intensity of the specifically this evident attrac- radio, a great deal was written communication and the percep- tion towards the suffering – first about in newspapers, and there tion of the physical suffering of and foremost those who suffered were innumerable multimedia this Pope increased moving to- physically but also those who suf- comments on it on the Web, but wards his death. During the last fered in the spirit, the victims of without doubt the principal and years of his life it was a constant injustice, of poverty, of abandon- most involving pathway by which background to the presence of ment…– this great capacity for the world shared in the suffering, the Pope on television and in the compassion, which found echo in the dying and the death of John mass media, the principal object the widespread and intense com- Paul II was television Television, of attention. But we should not passion that was felt by people for and we do well to remember this because of this forget the previ- this suffering Pope. fact, is a moving image accompa- ous facts and moments when the nied by the sound of words, of the Pope suffered and the mass media environment or of comments. In- fostered an intense and very broad A Third Observation: the deed, what people spoke about or participation in these events. Be- Pontificate of John Paul II as wrote about the suffering of John ginning with the assassination at- Seen by the Mass Media Paul II was principally based on tempt and the images of the Pope what they had seen on television. wounded in the jeep, and then the John Paul II lived his life and In reality, and this, too, should photographs of him in hospital, his pontificate with much natural- not be forgotten, the pontificate his appearances at the window of ness in relation to the mass me- of John Paul II took place at the the Gemelli Polyclinic, and his dia. It was a special relationship, same time as the explosion in tel- voice that was broadcast on the which by now has been much evision as a form of global and occasion of his various admis- studied and commented upon. It live communication, in forms and sions to hospital. is not therefore appropriate to ex- potential that previously did not John Paul II was a Pope who amine it here. A few words, there- exist, and thus from this point of was known and followed through fore, are sufficient. view what took place cannot in the mass media in a new and very It is certainly the case that Pope the least be compared with the intense way when compared to Wojtyla wanted to take advantage events and situations of previ- the previous Supreme Pontiffs, of the modern mass media for his ous pontificates, not even with and the dimension of physical mission of the evangelisation of the much participated-in dying of suffering in his life was present the world. He felt that they were John XXIII. from the first days of his pontifi- his possible allies and extenders I believe, therefore, that the cate, beginning with that special of his messages until the bounda- qualification on the basis of which suffering which followed the ter- ries of humanity. I am here to speak to you today is rible physical violence that was He did not allow himself to principally that of being the direc- launched, because of hatred, be intimidated or conditioned by tor of the Vatican Television Cen- against his person. them and in particular as regards tre, a post I have held since 2001, It is also right to observe that television his youthful vocation to and which gave me an opportuni- the personal suffering of the Pope expression through theatre offered ty to follow with deep human and was certainly perceived in coun- him an extraordinary capacity for 46 DOLENTIUM HOMINUM N. 78-2012

spontaneous behaviour, albeit un- is known and unfolds always be- lic activity, in particular during der the constant pressure of the fore the eyes of God can also un- events that were frequently and presence of television cameras. fold without fear before other eyes, almost constantly broadcast live. We were able to see him weep, even in the weakness and the hu- laugh, pray, preach forcefully miliation of infirmity. Reminding (even shout) or keep quiet and in a certain sense the ‘secondary’ The Chain of Communication take walks in mountains. He eyes that what counts most for eve- in the Images of this Suffering showed the human face of the ryone is the gaze of the first Seer. Pope pontificate.1 A strong sign of this transpar- He behaved in a truthful way ency of the Pope as regards his In order to reflect on the percep- and was himself, and he did al- life, including his illness, we had tion of the suffering of Pope John low himself to be used by the already experienced at the Ange- Paul II on television one should mass media. He did not act a part, lus of 12 July 1992 when he an- dwell on understanding the vari- but always proclaimed his mes- nounced that he would be admit- ous links of the chain of the film- sage with clarity and in a decisive ted to the Gemelli Polyclinic that ing and broadcasting of images way, even when that message was evening for tests. He was refer- until they reached the eyes of the unpopular. In this sense, his sec- ring to an operation for cancer of general public. This took place in retary (today Cardinal Dziwisz) the intestine which would later four principal stages. spoke about ‘friendship albeit at a be followed with great participa- distance’ 2 to characterise the rela- tion by an enormous audience. tionship that existed between the At that Angelus few words were The Pope and the Interpreter Pope and the mass media. sufficient but it was striking that of his Wishes In this broader context, the for the first time the Pope himself communication of suffering be- made the faithful take part in his First of all there was the Pope came the communication of an es- health problems, involving them himself who was strong in his sential dimension of his life itself, after a certain fashion in his de- wish to continue his public min- which had a long and broad de- cisions as regards his condition, istry despite his infirmity. Thus a velopment, rightly matching the thereby breaking with a prevalent Pope who offered himself free- exceptional length and breadth of tradition of silence and discretion ly and voluntarily to the eyes of his papacy. Because people know about the health of a Pope, about other people and in particular to that illness and suffering are a which it was customary to pro- the eye of the television camera. very important part of human life vide information only about de- Yes or no, when, how, where, up in earth, it was right, in a certain velopments that were underway to what point did he wish to offer sense, for a Supreme Pontiff who or had already taken place, and himself? Here came into play the accompanied such a broad part when this was absolutely neces- extraordinarily important func- of the journey of people’s lives sary. This was a good preparation tion of his interpreter who was (twenty-six years indeed!) to al- for subsequent years when the able to understand with certainty, so be an eye witness to this major evident character of his infirmity faithfulness and respect the wish- role of physical suffering in the and suffering was due no longer es of the Supreme Pontiff and to lives of most ordinary people. to the proclaiming of something express them to the television net- Thus the message of the Pope that was not apparent to the eye work, in this case the Vatican Tel- in the end became increasingly but to the increasingly visible evision Centre. Msgr. Dziwisz, less a message of words and in- signs of his illness. because of his very long familiar- creasingly identified with his own One should not neglect that fact ity with the Pope was this person, personal life which was lived as that the final illness of John Paul with whom we dialogued directly a believer before God and offered II, after the assassination attempt, and frequently, and he was the on- up with simplicity to the people of his tumour and the fracture of his ly person able to perform this ser- God and to humanity. femur, was a particularly visible vice. This was a very delicate ser- When reflecting on what must illness, namely Parkinson’s dis- vice of discernment, in dialogue have been the interior approach of ease, with a development that was with the Pope, about the latter’s John Paul II in this situation, be- to a certain extent foreseeable and intentions and his strength at any fore God and before men, there progressive, whose increasingly given moment. have always forcefully come to evident stages (shaking, problems We may think of the images my mind his words from the Trit- with walking, growing difficul- broadcast live from his car on his tico Romano in his contempla- ties at the level of speech, un- last return to the Vatican from the tion in the Sistine Chapel when he controlled facial expressions, and Gemelli Polytechnic or of those meditated in front of God, Creator gradual paralysis) we were able to from his private chapel during and Judge, and spoke about him perceive with concern and pain. the last Via Crucis to the Colise- as He ‘who sees’, the First Seer: Here the problem at the level of um (these had been planned to be ‘Omnia nuda et aperta sunt ante the mass media was not a problem broadcast for a few minutes but in oculos eius’. relating to informing the public, fact lasted until the end of the rite) The whole of reality, includ- of news upon the state of health of or of his last public appearances ing our lives, is ‘naked and open’ the Pope, but of the visual presen- at the window of his study. I re- to the eyes of God. A life which tation of a sick person in his pub- member a live broadcast, already DOLENTIUM HOMINUM N. 78-2012 47

organised but in the end not car- in addition to moving people, was ful, and indeed at times impas- ried through, from the papal apart- itself moved; in human and pro- sioned, medium for their viewers. ments, with the Lateran Basilica fessional terms the participation A Polish scholar stated that these full of young people, and the pro- of the workers of that sector in the events had a major beneficial ef- longed dialogue during the wait painful events of those days dem- fect on the mass media because when Msgr. Stanislao listened to onstrated that this technological they ‘brought back normality in- the wishes of the Pope and com- instrument is whatever the case to the kingdom of the mass me- municated them to us, until there employed by men, who can be dia…And when we speak about was the decision in the negative. permeated by emotions, by feel- normality we mean: the capac- I would like to express again ings and by pain’.3 ity to communicate authentically. here my immense gratitude as The death of the Supreme Pontiff well as of those who worked demonstrated that the mass media with me for the irreplaceable and The Dissemination of the can really communicate in a hu- faithful service that Msgr. Stan- Images of this Suffering Pope man way…It was he himself who islao provided in those years and and Comments on Them introduced silence into the mass months. Without him our work media when he prayed in the ca- would have been impossible or The third link is that of the tele- thedral of Krakow for about twen- certainly much more dramatically vision agencies and broadcasters, ty-seven minutes or when dur- difficult and unsatisfactory. the televisions that received the ing his last public appearance he images of the Pope (for the most could not pronounce any words at part produced by the Vatican Tel- all.4 The Broadcasting of Images evision Centre, or co-produced by Actually, we could say that the of the Suffering Pope it and RAI, as was the case at the whole of the television story of time of the solemn Mass of the Papa Wojtyla contributed to an Then there is the second link. funeral of the Pope) and through ennobling of the service of the That is to say those who filmed their channels reach the final au- mass media, to its rediscovery of and directed the ‘production’ of dience, adding to the images that its positive vocation, and that one images. In this case, on most oc- were received the comments that of the crucial aspects of this sto- casions, this was the Vatican Tel- accompanied them or interspers- ry was specifically the rediscov- evision Centre. How to film, with ing them with interviews and in- ery of the right of citizenship on a close up or not, when to remove formation produced by them. This the screen of a suffering face, one the eye from the television cam- link was also very important be- that was not beautiful and healthy era out of a sense of discretion cause these television networks as the stereotypes require but one and choose another shot? Here were essential in disseminating that was dignified and able to ex- certainly great professionalism images and original sounds, and it press a great message of solidar- and experience were needed, but was only through their mediation ity, in patience and faith, with all also great respect and love for the that they could reach the view- the suffering of the world. One person who was filmed. In this ers of a large number of countries could in a certain extent affirm case, as well, we had to become and different cultures in a way that Pope Wojtyla not only evan- co-workers of the Pope who want- that suited specific needs and cus- gelised ‘through the mass media’ ed to continue to be seen while he toms. The workers of these televi- but – above all through his suffer- exercised his ministry for his peo- sion companies are often very ag- ing and death – ‘evangelised the ple, and at the same time we had itated and invasive because they mass media themselves’.5 to respect to the full his dignity, work within a regime of competi- something that people certainly tion with each other, but one can- wanted. Probably only someone not deny that they generally know The Image of the Suffering who for years was familiar with how to interpret the expectations Pope in the Eyes and the filming the person of John Paul and feelings of their viewers and Hearts of the Viewing Public II – and I had followed him day they know that they have to an- by day when his illness was ad- swer to them. In the case we are Lastly, and this is the last link, vancing as well – was trained to dealing with, their very strong through innumerable television perform the service of filming in pressures to have the most abun- channels, images reached the an adequate way and to choose in dant and intense service of im- eyes and the hearts of the view- the cutting room between the var- ages expressed the intense expec- ers. A scholar of the mass media ious images provided by differ- tation and great participation of has stated and personally testi- ent television cameras, constantly the world’s viewers in the event fied: ‘The decision of the Pope to following the subtle line that sep- of the illness and the death of live out his illness personally, in arated the risk of concealing real- the Pope and – above all in live front of the world which has be- ity from the risk of a disrespect- communication from Rome – come a village, as a courageous ful curiosity. Stefano D’Agostini, the personnel of the television gesture of gospel solidarity with the technical head of the Vatican channels of the whole world be- the sick and dying of the whole Television Centre, and thus a pro- came involved with emotion and world, as a positive and redemp- tagonist of these events, has tes- participation and made them- tive experience, had an immense tified: ‘I observed that television, selves an effective and respect- impact throughout the world and 48 DOLENTIUM HOMINUM N. 78-2012

infused (in innumerable people) One could say that the dying and Friday. The silence of the crowd the growing feeling of being in the death of Pope Wojtyla were in prayer after the announce- communion with him’.6 the media event – that is to say the ment of his death. The Gospel We were all witnesses to the event of the global village – that leafed through by the wind on his very deep involvement of innu- up to that date was the widest and wooden coffin during the funeral. merable elderly people and sick most intense there had ever been. Suffering and death were expe- people in the story of the last And this it seems to me is a very rienced by John Paul II in faith; years of the Pope, and I do not, positive sign: the global village television transmitted this to peo- therefore, believe that it is neces- can experience compassion and ple and the vast majority of peo- sary to emphasise what was evi- human and spiritual nearness in a ple understood this. dent and is known to everybody. sincere and authentic way. The itinerary of reflections that I would like, rather, to add some In addition, there was a real ex- I have wanted to offer you ends words on the communal dimen- perience of communication in a here. I hope that I have contrib- sion and the Christian dimension Christian spirit. It is no secondary uted to entering the deep inter- of these events. matter to state this. Many peo- twining of convictions, emotions It is certainly the case that ple who during the pontificate of and professional involvement that very many people personally fol- Pope John Paul II warned about characterised the immense com- lowed events on television in the ambiguity of great mass com- municative story that led to the their homes but there was also a munication also expressed doubts testimony of suffering of a great very intense sense of taking part about the fact that in this was believer, Pope John Paul II, to in a common event. There was an manifested a cult of the personal- reach and touch – through televi- awareness that the personal com- ity rather than a real proclaiming sion – the hearts of an immense munion with the Pope who was of the gospel. And indeed it can- multitude of people of our time. suffering also became commun- not be taken for granted that the ion between the faithful and be- television did not concentrate at- tween innumerable people, be- tention on a famous figure rather Notes yond frontiers and geographical than on the religious message that and cultural distances. Where he held dear. 1 Krzysztof Marcyński, ‘Gli ultimi gior- ni di Giovanni Paolo II e i media polacchi’, there were large outdoor screens But I am convinced that over- in Karol Wojtyła, un Pontefice in diretta people went personally to experi- all this message got through. To (edited by G.Mazza, Rai-Eri, 2006), p. 268. ence the event together; electron- realise this, I invite you to reflect 2 Maria Vittoria Gatti, ‘La moneta di Cesare: riflessioni a margine dell’”evento ic messages were often sent and simply on three crucial moments Wojtyła”’, in Karol Wojtyla, p. 296. received. The enormous flow of of this story which it seem to me 3 Stefano D’Agostini, ‘Quando la televi- pilgrims to Rome for the funeral were decisive. The image of the sione si emozione’, in Karol Wojtyła, p. 277. 4 Krzysztof Marcyński, op. cit., p. 267. was only the tip of the iceberg of Pope who shakes hands and grips 5 Ibidem, p. 264. the worldwide participation that for a long time the cross during 6 Lloyd Baugh, ‘La morte di un papa nel was facilitated by the mass media. the Via Crucis of his last Good villaggio globale’, in Karol Wojtyla, p. 260. DOLENTIUM HOMINUM N. 78-2012 49

The Contribution of the Church to Pro-life Policies and Legislation

MSGR. ANGEL ning of the 1990s, the informa- the encyclical Evangelium vitae.5 RODRÍGUEZ LUÑO tion that he received from many However this encyclical ad- Dean of the Faculty quarters, above all from pastors dressed a broader subject. As is of Theology, who were the heads of largest dio- known, in this work John Paul II the Pontifical University ceses of the world, led him to ask declared and confirmed in an ex- of the Holy Cross, himself whether the Church and plicit and formal way that the in- Rome. he himself could do something trinsic illicit character of the kill- more to disseminate and defend ing of innocents, of abortion and the ‘Gospel of life’. Meetings and of euthanasia were truths taught moments of reflection were held by the ordinary and universal he proclaiming and the de- during which John Paul II listened Magisterium, and this meant that Tfence of the right of every hu- to, and reflected on, the informa- in these teachings the Church had man being to life, from concep- tion and proposals that were sub- infused, and infused, the charism tion to natural death, was one of mitted to him. He thus developed of infallibility.6 Without reach- the most salient features of the the decision to convoke an Ex- ing a definition ex cathedra, John Magisterium of the pontificate traordinary Consistory of Cardi- Paul II wanted to avoid all possi- of the Blessed John Paul II. The nals, which took place in Rome ble doubt on the question. ‘Gospel of life’, to employ the on 4-7 April 1991. The defence of The immediate reactions to phrase that he himself held dear, human life in the face of contem- the publication of this encyclical is a fundamental truth on which porary threats was one of the two rightly perceived that it had strong one has to lay emphasis ‘in season topics that had to be addressed. social connotations inasmuch as and out of season’,1 without fear The Cardinals in a unanimous the value and the inviolability of of being a disturbing factor and vote asked the Pope to reaffirm human life was seen in terms of without fear of looking people in with the authority of the Succes- its cultural, social and political the eye. During his numerous pas- sor of St. Peter the value of human pre-suppositions and consequenc- toral journeys, in his messages, in life and its inviolability.2 Wanting es, as well, obviously, of its theo- his speeches to ambassadors or to to increase the involvement of the logical and pastoral context. people in government, and in his Pastors of the Church, on Pen- I will dwell briefly upon the allocutions to bishops which went tecost 1991 John Paul II sent all most significant aspects of this as to Rome on ad limina visits, this bishops a personal letter accom- regards the fields of politics and was one of the subjects that was panied by certain specific ques- legislation. always present. He felt the interi- tions which asked for information or urgent need tirelessly to stress, on particular situations encoun- 1. Modern political culture pre- with all instruments that he had tered in individual dioceses and supposes ethics of peace and of available and with the moral au- also for opinions and suggestions security, of freedom and of jus- thoritativeness that he was recog- about the forms that the desired tice, whose legitimacy it assures. nised as having at an international papal intervention should take. The monopolisation of force by level, a truth that was being ob- In the meanwhile it was real- the state and the proscription of scured in the hearts of many peo- ised that the particular legislative violence in human relationships ple, as statistical surveys and the mechanisms of democratic socie- is requested. Individuals forgo the legalisation of practices injurious ties could suggest a more flexible use of force inasmuch as their se- to the right to life were demon- idea of forms of political action curity is entirely guaranteed by strating in an unequivocal way. for the defenders of life. A group the state. The modern state is born John Paul II felt the urgent duty to of philosophers, theologians and to the extent to which it disarms reaffirm the culture of life in the jurists organised an internation- its citizens and manages to make face of a culture of death which al symposium which was held in the prohibition of killing increas- was becoming increasingly ag- Rome on 9-12 November 1994 ingly effectively observed, even gressive and invasive. which had the title: ‘Catholics in limit and problematic cases. From the point of view of the and Pluralist Society. The Case of John Paul II rightly affirmed that Magisterium and of pastoral care, ‘Imperfect Laws’.3 Those taking on the recognition of the right to the encyclical Evangelium vitae, part were received by John Paul life ‘every human community and which was published on 25 March II who made an important speech the political community itself are 1995, constituted without any to them,4 but the Pope only pro- founded’.7 If the ethical principles doubt the culminating point of his nounced on the subject that was regarding life, freedom and jus- pro-life endeavour. At the begin- debated later, namely in n. 73 of tice are obscured in the collective 50 DOLENTIUM HOMINUM N. 78-2012

conscience, ‘the democratic sys- is the specific form of living the will bear witness to this. On the tem itself would be shaken to its spirit. A life deprived of freedom other hand, the tenacity and firm- foundations’.8 is not worthy of man, and a lib- ness with which he defended the erty that goes against human life right to life was a powerful barrier 2. Laws that that leave unborn invokes a pathway full of unsus- that worked against the obscuring life or the weak lives of the ter- tainable contradictions which of consciences which so very eas- minally ill without protection, or would end up by making freedom ily adapt to legal permissiveness which even legalise their elimina- into a power for self-destruction. and remove the ineluctable ques- tion, introduce into the legal sys- So John Paul II is right when he tion of the right to life. Lastly, his tem a principle of unjust and fatal sees the connection between life teaching and his efforts were at discrimination. On the one hand, and freedom as one of the few ef- the origins of a mobilisation of that system lays down in an irre- fective barriers against forms of individuals and resources in sup- proachable way what the rights of totalitarianism.12 port of life, of which throughout individuals and citizens are, but, On the basis of these beliefs, the world pro-life movements, on the other hand, the same legal which have been expounded here centres to help others in difficul- system lays down that on the basis in summarising form, John Paul II ty, and pastoral organisations spe- of the stage of their development engaged in patient work involving cialised in family questions, etc., or their so-called current or future the cultural promotion of the val- are an expression. quality of life a large group of hu- ue of life (‘the culture of life’13), For these reasons, we all feel man beings are excluded from the and he repeatedly addressed lead- the need to be very grateful to that category of citizens and individu- ers in public life, reminding them great Pope – John Paul II. als in a juridical sense, just as in of ‘a duty to make courageous the past others were excluded on choices in support of life, espe- racial or religious grounds. John cially through legislative meas- Notes Paul II clearly states that these ures’.14 It is true that laws are not 1 Cf. 2 Tm 4, 2; John Paul II, encyclical laws are unjust, that they do not the only instrument by which to letter Evangelium vitae on the Value and create any obligation of con- defend life, ‘nevertheless they do Inviolability of Human Life, 25-III-1995 science but, rather, generate the play a very important and some- (hereafter Evangelium vitae), n. 82. 2 Cf. Evangelium vitae, n. 5. duty to oppose them, to try to re- times decisive role in influencing 3 The proceedings were published only peal them, and not to cooperate in patterns of thought and behav- after the publication of Evangelium vitae: their application.9 iour’.15 Of equal importance are J. Joblin and R. Tremblay (eds.), I cattolici e la società pluralista. Il caso delle “leggi This judgement is not pro- family and social policies: ‘The imperfette” (Edizioni Studio Domenicano, nounced from outside juridical underlying causes of the attacks Bologna, 1996). logic since it confines itself to on life have to be eliminated, es- 4 Giovanni Paolo II, ‘Discorso ai parte- cipanti al simposio “I cattolici e la soci- drawing the consequences from pecially by ensuring proper sup- età pluralistica”’ (12 November 1994), the intrinsic relationship between port for the family and mother- L’Osservatore Romano, 13 November 1994. the choices of ordinary legisla- hood’.16 5 Here it is not possible to address this delicate question. I have dwelt upon this tures with the fundamental rights I am not able to assess how subject in other publications of mine, cf. proclaimed by the Constitutions things would have developed dur- A. Rodríguez Luño, “Cittadini degni del of the civilised countries of the ing the second part of the twenti- Vangelo” (Fil 1, 27). Saggi di etica politica 10 (Edusc, Rome, 2005), pp. 91-108. world. These rights are the sub- eth century if John Paul II had not 6 Cfr. Evangelium vitae, nn. 57, 62, 65. stantial basic rights of the human- spoken out in support of the right On the theological value of the statements istic and modern conception of to life and the right to religious contained in this see A. Rodríguez Luño, politics and law. freedom. However, some things ‘La legge divina del “non uccidere”’, Studi Cattolici 413/414 (1995) 436-438. seem to me to be clear. On the 7 Evangelium vitae, n. 2. 3. Faced with those who would one hand, the voice of John Paul 8 Evangelium vitae, n. 70. want to justify the removal of due II allowed the moral conscience 9 Cf. Evangelium vitae, nn. 72-74. 10 Cf. Evangelium vitae, n. 4. legal protection of life on the basis of our epoch after a certain fash- 11 Evangelium vitae, n. 96. of a balancing of the right to life ion to save face because with the 12 Cf. John Paul II, encyclical letter Cen- with the principle of autonomy, passing of the years historians will tesimus annus on the Centenary of Rerum novarum, 1-V-1991, n. 47; Message to the John Paul II stresses the impor- see that the right to life was not General Assembly of the United Nations for tance of the ‘essential connection violated in such a global and clear the Celebration of the Fiftieth Anniversary between life and freedom. These way as in antiquity the freedom of its Foundation, 5-X-1995; Evangelium vi- tae, nn. 19-20, 70; Message for the Celebra- are inseparable goods, where one and dignity of humans was violat- tion of the XXXII World Day of Peace, 1-I- is violated, the other also ends ed by slavery. The voice of John 1999. up by being violated’.11 This is a Paul II, which fortunately enough 13 Cf. Evangelium vitae, nn. 6, 77, 82. 14 Evangelium vitae, n. 90. point that deserves greater atten- was heard by everyone, even 15 Evangelium vitae, n. 90. tion. Freedom is a form of life, it though not everyone listened to it, 16 Evangelium vitae, n. 90. DOLENTIUM HOMINUM N. 78-2012 51

ROUND TABLE Welcoming and Care for the Patient as a Person: Experiences of Members of the Catholic Church, the Orthodox Church and the Protestant Community

Presentation of the Round Table

PROF. FILIPPO M. BOSCIA To see a patient as a person helps cratic…and then the tendency is President of the Italian Society to solve the many problems of a to see each system as self-referen- for Bioethics and Ethical form of medicine which without tial and to forget that it exists for Committees (SIBCE), welcoming and the integral care of sick people, and only for them’. It Italy. being would make the pharmaco- is difficult not to see in that ‘today’ Consultor of the Pontifical logical therapy itself less effective. of more than a century ago many Council for Health Care In Nazi , where the features of our present system in Workers, concept of the person was stamped which it is still the case that ‘a sick the Holy See. on and denied, the mentally ill, the person wants to feel that illnesses incurable, the elderly, and those is seen as a process of life and that unable to work, were the first vic- healing is an act that helps a per- he vibrant testimonies of Ms- tims of an authentic murderous son to live, and not the reappear- Tgr. Jorge Enrique Serpa Perez, madness. ance of a fault in a machine’, and Bishop of Pinar del Rio, Buba; of Paradoxically, society, today as in which the temptation always re- Fr. Stavros Kofinas of the Patriar- well, seems to be always oscillat- emerges to produce sophisticated chate of Greece; and of Rev. Al- ing on the abyss of the temptation instruments by which to measure fred Krauth, Pastor of the German of getting rid of the weakest, the the ‘quality of life’ which in fact Evangelical Church, all outstand- ‘useless’, not realising that in this run the risk of obscuring its insu- ing personalities who have for way it runs the risk of eliminat- perable intrinsic value. some time been living experienc- ing itself. ‘Without the counter- A great deal is at stake and re- es of solidarity, subsidiarity and weight of the character of being a quires the development of certain human and ethical professional- person specific to every man and essential features of what the au- ism in contact with suffering and his inviolability’, observes Guar- thor defines as ‘the typical per- frailty, have emphasised the nota- dini, ‘the structures of power are sonality of a medical doctor and ble attention, care and welcoming destined to be ruined by them- a health-care worker: seriousness that our sister Churches offer to selves; if rightly understood the as regards awareness of the re- the patient as a person, to his or sick, the handicapped, and the sponsibility with which he or she her incommensurable dignity, and disadvantaged are the defend- wants to serve a sick person; vigi- to his or her transcendental and ers of the healthy and safeguard lant acuteness in care; transpar- sacred value, in whom is mani- them against hubris and cruelty, a ency in personal dedication; and fested the face and body of the possibility that is always present strength of concentration. And to- suffering Christ. in the condition of those who are gether, with these, also a commit- In this working group, empha- healthy and strong’. ment to self-training’. ‘A medical sis has been placed on the idea of The fundamental idea of man doctor’, observes Guardini, ‘can- the patient as a person, seen in the in a mechanistic sense is one of not live as he or she would like’. totality and integrity of his or her the principal causes of the state of Only in this way can one learn to body, mind, spirit and relation- loss in which medical action finds conserve ‘in trials a vision of life ships, to the point of seeing the itself. in its totality, a feeling of what is patient as ‘more of a person’ inas- ‘The individual becomes irrele- essential and a sense of absolute much as he or she is the bearer of vant, treatment becomes schemat- distinctions, coming ‘to the aid of more complex and detailed needs. ic, prescriptions become bureau- human suffering’. 52 DOLENTIUM HOMINUM N. 78-2012

The general challenges of the human solution to the questions knowledge of deontology; and world of health and health care about life of every person. To care ethical knowledge about moral- require a greater involvement not for somebody means first and ity converge around the person, only on the part of medical doc- foremost to serve the sick person, to the point of becoming a ‘su- tors and health-care workers but to be concerned about him or her, perstructure’ which in one way or also civil and above all else eccle- to take care of him or her, to meet another runs the risk as an indi- siastical communities. and to listen to that person, and to vidual of not being able to be ad- The Vademecum of the Na- enter into a relationship with him vanced because beyond a capac- tional Office for Pastoral Care or her and hear him or her in his ity for analysis. in Health of the Italian Bishops’ or her uniqueness, because what The principle of sovereignty, in Conference, which was published matters is the sick person and not this case of the sick person, is pro- in September 2011, has this ap- his or her illness. posed as ‘the highest power’. The proach and offers valuable rec- All of this is confirmed by sovereignty of the sick person ex- ommendations to Church com- John Paul II in his Motu Proprio ists if the priority of the rights of munities, exhorting them to have Dolentium hominum: ‘over the the sick person is acknowledged. a practical knowledge of socio/ course of the centuries the Church The idea of the sick person has a health-care and pastoral realities has felt strongly that service to kind of claim, that of being a cul- of local communities; to devel- the sick and suffering is an inte- tural priority in the objective, sub- op forms of joint responsibility; gral part of her mission, and not stantial, social, environmental and to place actions within a specific only has she encouraged among economic meaning of the patient, system of projects, organisation Christians the blossoming of vari- because it argues that it refers all and a review of knowledge; to ous works of mercy, but she has of this to a common foundation, live help relationships with em- also established many religious arguing that this foundation is be- pathy/awareness; to provide to institutions within her with the yond substance and relationships. sick people a message of salva- specific aim of fostering, organ- But if we understand this founda- tion and consolation rooted in the izing, improving and increasing tion as the ‘raison d’être’, what is risen Christ; to deepen formation; help to the sick. Missionaries, the cause, that is to say the raison to humanise institutions and path- on their part, in carrying out the d’être of a sick person? An illness ways; and to learn to ‘host’ the work of evangelization have con- is involved and it is this illness sick person in his or her unique- stantly combined the preaching of that makes the difference. Illness ness and deep needs. the Good News with the help and is the pre-condition for the sub- Indeed, Jesus not only attended care of the sick’. stance and the person to be ill. to and healed the sick, he was also In addition, John Paul II always The sick person is at one and a tireless promoter of health in or- stressed the value of the medical the same time being and phenom- der to sustain the dynamic of man profession and the duty to prac- enon. He or she is a being who towards the fullness of life: ‘I tise it with a spirit of charity to- demonstrates habitually non-evi- came that they may have life, and wards patients. Recent negative dent realities. have it in abundance’ (Jn 10:10). actions carried out in the medical It is the sick person who is the This is why the Christian com- field, for the most part a minor- crucible of choosing. He or she is munity is required not only to ity matter but nonetheless grave, the true ontological novelty, al- care for the sick – it should al- emphasise the need for rethinking most at the very limit of the un- so become an instrument for the the meaning of being a medical knowable. In reality, within the good life which helps, prevents doctor. sick person ‘illness’, ‘relation- and knows how to face up to ill- A sick person in the contempo- ships’ and ‘substance’ are a sys- ness in a better way. rary health-care system involves a tem of entities and concepts. To As Cardinal Tettamanzi argues, more social and more political idea see a sick person as a person helps it thus becomes especially urgent of the person; I am referring to the to solve the many problems of a for all religions and the Church- ‘civil person’. In this sense the no- medicine – contemporary medi- es to cultivate a contemplative tion of ‘person’ is enriched with all cine – that sees illness solely in outlook that helps medical doc- the meaning of ‘citizen’, of ‘con- substantial terms, ignoring, for tors and health-care workers not tracting party’, of ‘requester’, of example, the problem of the re- to surrender, and to be dismayed, ‘user’, etc., that is to say of all that lationship between the substance when faced with those who are ill, slate of meanings that define for and the rest of the world. who suffer, who are marginalised the most part he or she who, go- A patient should not be treated or who are on the threshold of ing beyond the patient, becomes as an ‘object’. death. They should know, instead, a demanding person, a rightly de- We were all witness of the mag- how to infuse in a spirit full of re- manding person, to employ Ivan isterium and ‘passion’ of John ligious wonder a capacity to ven- Cavicchi’s wise definition. Paul II in defending the very val- erate and honour every man. On- Thus it is that sociological uable good of human life and his ly this contemplative outlook, a knowledge about citizenship; commitment in wishing for ad- source of wisdom, has in itself the the phenomenological/ existen- equate institutions, instruments light and the force to suggest, in tial knowledge of psychology; of care, prospects of welcoming, the most complex and newest sit- the knowledge of transcendence and a holistic approach directed uations as well, a truly and fully of theology; the behaviouralist towards frail people. DOLENTIUM HOMINUM N. 78-2012 53

When addressing health-care of suffering’ is that suffering is Those who near to suffering workers he exhorted them to see not useless but can become a de- people for a long time know tribu- suffering people as the real pro- cisive moment of human and spir- lation and tears, but also the mira- tagonists of the history of human- itual growth when the Lord makes cle of joy, the fruit of love. ity. ‘One should never be hurried us feel His living presence at our The motherhood of the Church with those who suffer’, he added. side, teaching us to live it well as is a reflection of the concerned This wise and correct affirma- a moment of maturation. love of God, about which the tion should be put into practice In his encyclical Spe Salvi (nn. prophet Isaiah speaks:’ As a moth- by each one of us because those 30 and 31), Pope Benedict XVI er comforts her child, so I will who suffer cannot but ask them- describes this need: ‘It becomes comfort you, you will be comfort- selves about the meaning of what evident that man has need of a ed in Jerusalem’. A motherhood is happening, and they suffer even hope that goes further. It becomes that speaks without words, which more if they do not find an an- clear that only something infinite provokes consolation in hearts, an swer and solidarity-inspired sup- will suffice for him, something intimate joy, a joy that, paradoxi- port and consolation. Indeed, one that will always be more than he cally, lives with pain and with suf- could say that not finding answers can ever attain…This great hope fering. to questions about affliction is al- can only be God, who encom- Jesus taught us to use suffer- ready in itself the most painful of passes the whole of reality and ing to do good, and to do good to all forms of suffering. who can bestow upon us what we, those who suffer; indeed, it is not The good news of the ‘Gospel by ourselves, cannot attain’. suffering that saves, but love.

ROUND TABLE Welcoming and Care for the Patient as a Person: Experiences of Members of the Catholic Church, the Orthodox Church and the Protestant Community

H.E. MSGR. JORGE ENRIQUE to live its pastoral experience in whom we find full and definitive SERPA PÉREZ the various areas covered by pas- salvation’ (ENEC, n. 202). Bishop of Pinar del Rio, toral care inside churches. The This gave a strong impulse to Bishop Responsible for Pastoral first pastoral care appeared in the pastoral care in health to become Care in Health, 1980s in Cuban socialist soci- organised and to making people Cuba. ety, and this was pastoral care in discover that life is beautiful even health, which through the family though it is enveloped in the mys- relatives of sick people has been tery of suffering. present in health-care centres As the Blessed John Paul II would like to thank the Pontifical (hospitals) which, almost totally, taught us, it is in suffering, and ICouncil for Health Care Workers belong to the state. through suffering, that a digni- for its invitation and for the help In 1986 the decision was tak- ty specific to the sick and the el- that was offered to me so that Cuba en to establish the Cuban Na- derly emerges, a mission that de- could be present at this event. tional Church Meeting, known as fines them as privileged members In my paper I would like to ENEC, in which it was decided of society and worthy of venera- share with you the experience of that the Church of Cuba should tion. Their ‘Suffering, more than a Church that wants to be faithful act in the following way, despite anything else, makes present in the to the Gospel. the difficulties: ‘The Catholics history of humanity the powers of Because of the nationalisa- of Cuba, gathered together in the the Redemption….[and] constitute tion of most buildings, including ENEC, declare as sons of this a special support for the powers of those that belonged to the Church, people and as members of this good, and open the way to the vic- within the context of health and Church, that, despite the difficul- tory of these salvific powers’ (Salv- teaching programmes, and with ties, they live with joy the self- ifici Doloris n.27; on the Christian the imposition of materialist and giving of service to all Cubans, meaning of human suffering). atheist ideologies as well, most of our brothers, to contribute, above Thus one can only really manage the social and care projects of the all, what we steward as a treasure to know what suffering is through Church were interrupted. in vases of clay: Christ who died the pathway of experience: both For this reason, for many years and rose again, who revealed to through suffering experienced per- the pilgrim Church of Cuba had us the infinite love of God and in sonally and though being present 54 DOLENTIUM HOMINUM N. 78-2012

at the side of the suffering when These experiences and teach- visit and accompany sick people; one is a family relative, a health- ing have enabled pastoral care in and recently a blessed image of care worker, a pastoral worker or a health in Cuba to play an impor- the Virgin of Charity was taken volunteer, and allowing oneself as tant role in evangelisation, ensur- on a pilgrimage throughout the one of these to take on the suffer- ing that the Committee for Pastoral island and was also taken inside ing of another person. Care in Health has become strong hospitals where there were col- Reflection on the facts and con- and has been present in all dioceses lective celebrations with the sick, tents offered to us by the Chris- with a large number of volunteers, medical doctors, nurses and aux- tian message on human beings with the objective of ‘appreciating iliary staff. allows us to understand why the the role of sick people in the Chris- This pastoral care has been a Church in her doctrinal teaching tian community so that the pastoral blessing for the evangelisation of appreciates ‘Life’, ‘the dignity care of the Church sees them as its Cuba since the proclaiming to the of the human person’ and ‘suf- principal members’. population of the Paschal Mys- fering’, and why it emphasises In this way, pastoral care in tery of Christ generates feelings that we Christians should be con- health is a pathway towards life. of Christian hope and infuses se- cerned about human beings and Thanks be to God, we have man- renity and peace. should make this a fundamental aged to create a National Com- We have discovered that the task: because God is the creator mittee for Pastoral Care in Health; service of the Church must work and the only saviour of human we can rely upon a ‘compendium to ensure that men understand in beings and because God appeared for formation’ produced in the a better way what the health of the in the form of a human in Jesus country; all the dioceses publish whole of a human being means, of Nazareth who, becoming like ‘bulletins’ which make it easier to learning to find deep meaning dur- men and living like one of them reach these sick people and they ing moments of illness and to say (cf. Ph 2:7), brought humanity to increasingly ask for this service; ‘Yes’ even when an illness is no the most complete perfection, to priests are authorised to enter longer curable. All of this is a part the ‘new man’. hospitals; pastoral workers can of the health of every person.

ROUND TABLE Welcoming and Care for the Patient as a Person: Experiences of Members of the Catholic Church, the Orthodox Church and the Protestant Community

FR. STAVROS KOFINAS Rhodes in 2008. I was blessed by ized that the topic of our discus- Coordinator of the Network meeting His Excellency Msgr. sion has hidden anthropological of the Ecumenical Patriarchate Zygmunt Zimowski and members and ecclesiological connotations for Pastoral Care in Health, of the Pontifical Council in June that are directly relevant to the Greece. 2010 here in Rome, and, last Oc- care we offer. Unfortunately, in tober, two members of the Pontifi- our adherence to modern thought, cal Council took part in our Sec- particularly in our focus on the efore beginning my paper, I ond Patriarchal Conference, again psychological aspects of human Bwould like to thank the Pon- in Rhodes. It is the deep desire of behavior, we often forget these tifical Council for Health Care the Ecumenical that the two elements, and, in doing so, Workers for the honor of being relationship between your most the care we offer is often limited invited to this twenty-sixth inter- worthy Council and our Patriar- and less effective in facilitating national conference. I would like chal Network for Pastoral Care in the process of healing. to convey the greetings of His Health will be strengthened, par- In Orthodox thought, “the per- All-Holiness Ecumenical Patri- ticularly in these difficult times of son” – το πρóσωπο” is central. arch Bartholomew who fervently social and economic crisis. Describing what “the person” is believes in ecumenical dialogue When I was first presented with cannot be based on a philosoph- between our two Churches. In the the title of this short presentation, ical concept or a psychological spirit of this dialogue, the Pontifi- “Welcoming and Caring for the theory. One’s description can on- cal Council was invited to take Patient as a Person”, it seemed to ly be an empirical witness to the part in the First International Con- me that the topic was quite sim- Truth, a reflection that has been ference of the Ecumenical Patriar- ple. However, the more I thought formed through witnessing how chate for Pastoral Care in Health about the topic, the more I real- God relates to us, how we relate DOLENTIUM HOMINUM N. 78-2012 55

to God, the way we relate to our- that enhances greediness and com- cal makeup (hypostasis) because selves and the way we relate to petitiveness in a criminal way. We one cannot reconfirm and freely our fellowman. Thus, it has a deep must admit that the personal inse- express one’s uniqueness by one’s ontological connotation regarding curities, the social turmoil and the ability to express love. In hinder- the substance (υπóστασις) of the national crises we all are presently ing this ability, one hinders the human being, that is to say his or experiencing, which are accentu- ability to be creative, to express her total make-up. ated by the world economic crisis, one’s person through one’s qual- Modern understanding of the are a culmination of perceiving ities – or theologically speaking, ontological makeup of the human the human as an individual. The by way of one’s “energies”. sees man as an individual, with a breakdown of culture and society If man’s personhood is found in description of someone accord- as we once knew it, in addition to his ability to relate freely in love, ing to the characteristics of his the existential isolation now being we must ask whence this person- or her “individual” traits such as experienced by post-modern man, hood originates. As a relational personality or social identity. But however, has made the quest to being, it cannot originate or be ac- the “person” is far more than the find one’s personhood even more tualized from and within the self. human personality or personal obvious. Unfortunately, the way It can only be found and actual- identity. We must make a sharp this is being sought, in attempting ized in the other. From a Christian differentiation between “the per- to reaffirm individuality and find perspective, this other is the Tri- son” and “the individual”. Un- meaning in schools of philosoph- une God, whose image is found in derstanding the ontological make- ical thought, political ideologies each person and is shared by all up of man as “an individual” is a or alternative forms of religious persons in a loving relationship in continuation of what prevailed in behavior, is not only counter-pro- communion. As the Holy Trini- Greek tragedy, which described ductive in relation to this quest but ty is a loving relationship of per- the aspects of the human being detrimental to ontological fulfill- sons, our personhood can only be in relation to how he or she ap- ment. For it deepens and binds one found in the triadic relationship peared. Man was a visage, a mask even more into one’s individuality, between our person, God and oth- of someone that plays out the role one’s own self-centered effort to ers. Thus, suffering, sickness and of a character in the theater of life. exist. If there is suffering today, death occur when the harmony of This understanding limits the in- it lies in the fact that we have lost this triadic relationship, in its all dividual to specific biological and our sense of personhood and free- its catholicity, has been disturbed emotional needs in order to sur- dom. Moreover, we have lost how at a personal and cosmic level. vive, which takes on the mean- to find it. In face of this truth, we must ing of his or her existence. Thus, What is personhood? The dif- realize that the patient and eve- in essence, by seeing the human ficulty that is encountered in try- ry man that suffers is more than being as an individual, we restrict ing to explain this is that the hu- a wounded person. He is a bro- and bind the human being to nar- man person cannot be totally ken, fragile and insecure person. row norms that predestinate his expressed, even explained or Man’s personhood is broken be- or her existence. True freedom, fully understood in human con- cause he has lost his catholicity; which is so desired for the onto- cepts. The human person eludes he has lost the ability to remain logical fulfillment as a person, is all rational definitions, indeed in the communion of love. If we discarded. This discarding brings all descriptions, because there want to provide true healing to a counter-reaction which has been is no equivalent. Each person is this broken man, it is not enough evident since the Age of Enlight- unique. Each person has his or to show compassion for his pain. enment in the West: the empha- her own personality and charac- We must bring him back into the sis that a human being must seek teristics which compose his or her communion of persons at all the and secure his or her “individual personal existence. The unique- levels of his existence. This poses rights”, “personal identity”, “self- ness of the person is found in a great challenge, particularly in esteem”, “self-determination, etc. each person’s inner-being, in his our times, because the sufferer, in Stressing these aspects of person- or her knowledge of the self. This many ways, has greatly lost his or hood makes our differentiation knowledge in not acquired by her sense of personhood and the between “the person” and “the facts but in the awareness that he way to attain it; he or she no long- individual” even more difficult. or she has acquired through his er has the capability to communi- But if we look closely at how the or her participation with the oth- cate and ontologically participate emphasis on the individual has af- er. This participation is the syn- in the other, insisting on finding a fected the world we now live in, ergy between the person who is sense of being solely by way of we can better understand the dif- revealed and the person who ac- self-actualization through reaf- ference between the two. cepts the disclosure of the other, firming his or her individuality. Seeing the human being as an a free disclosure that is more than Here, we must pose a very cru- individual is the root of today’s acceptance: It is a disclosure that cial question. We may, indeed, breakdown of society, culture, is revealed within the ecstatic ex- be willing to welcome the suf- community and communication. It pression of love, a love that can- ferer and provide healing but the has brought on existential loneli- not be limited to time. One’s per- question is whether the sufferer ness, a lack of meaning and values, sonhood suffers when it cannot really wants to be welcomed in- and an adherence to consumption engage in its relational ontologi- to a communion of love, or if he 56 DOLENTIUM HOMINUM N. 78-2012

or she really wants to be healed ly reproach anyone. This proof of human resources and skills to find and become a person, preferring love and knowledge is profound meaning and values. In this joy, all to remain barred up in his world humility, which is born of a good creation together is regenerated by of individuality. This is a crucial conscience in Jesus Christ. the Holy Spirit and returns to its question because it initiates the If I am open to welcoming the former being.2 In this joy, through first step in regenerating person- other and allow the other to par- the Holy Spirit, one discovers, hood in a broken man and offer- ticipate in my being, then I am an cultivates and participates in the ing healing to someone who has expression of gladness. The com- abundance of gifts of each person lost the path to attaining it. This mon participation of persons in and the divine treasures of wisdom paradox brings us to the question the communion of love is a cel- and understanding.3 In the joy of of freedom. The first step in ac- ebration of Life and Resurrection. the Lord, both the sufferer and the quiring personhood is respecting It is a celebration of thanksgiving caregiver are welcomed equally so one’s free choice to accept heal- “for all things [and all those] we that together they can rejoice, be ing inasmuch as one of the main know and do not know”.1 This is sanctified and be glorified in the elements of personhood is free- why the Eucharist is central in the Light of the Resurrection and His dom, the freedom to be. formation of one’s personhood. eternal love. Let us all come to the But to accept and express one’s Through the joy of the Eucharist, Joy of the Lord! freedom to be, to exist as a per- we transcend our individuality, son, requires humility. If humil- separating ourselves from ano- ity is one of the basic elements nymity and “emptying” ourselves of personhood, it is also one of by acknowledging and celebrat- Notes the basic elements of healing. In ing the blessings of the other’s humility, one accepts the free- presence. 1 Prayer of the Anaphora in the Liturgy of St. dom of the other to exist as he or Welcoming the sufferer in 2 Glory of the Sunday Matins Antiphony she is. It is the acknowledgment thanksgiving one exclaims: “Come of the First Tone of who the other is in relation to into the joy of the Lord!” In the Or- 3 Glory of the Sunday Matins Antiphony who I as a person am. In loving thodox Church, the mysteries of of the Seventh Tone the poor, caring for the sick, com- Holy Anointing, Confession and forting the afflicted in heart, and above all the Eucharist are invita- respecting the spiritual deformed, tions to take part in the sacredness Bibliography I remember that I, too, share the and joy of personhood. The Joy the Syrian, The Ascetical Homi- earthly nature of Adam and that of the Lord is this: that the Triune lies (Translated be the Holy Transfiguration I am clothed with infirmity. Ac- God participates in our unique be- Monastery Press, Boston, Massachusetts, cording to my self-awareness, I ing and we participate in His True 1984). Lossky, Vladimir, The Mystical Theol- will not provoke any man or vie Being freely in a love that has no ogy of the Eastern Church (James Clarke & zealously with him, either for the end, that is not restricted to this Co. LTD, Cambridge, 1968). sake of the Faith or on account world, neither in its form of ex- Yannaras, Christos, On the Absence and Unknowability of God, Heidegger and of his evil deeds. Neither will I pression nor in time. It is like a cup Areopagite (T & T Clark International, Lon- blame or accuse any man in any of wine that continually “floweth don, 2005). matter or show signs of hostility. over”. This participation is far Zizoulas, John D., Being as Commun- ion, Studies in Personhood and the Church For love does not know how to be more than psychological care or (St. Vladimir’s Seminary Press, Crestwood, angry, or provoke, or passionate- social welfare. It surpasses limited New York, 1985). DOLENTIUM HOMINUM N. 78-2012 57

ROUND TABLE Welcoming and Care for the Patient as a Person: Experiences of Members of the Catholic Church, the Orthodox Church and the Protestant Community

REV. ALFRED KRAUTH example of Jesus who helped and nity where people knew each other Pastor of the Evangelical cured people when they asked and were participants. The situa- Church, to be helped and cured. In our tion is that much worse in the large Germany. Church we believe that a sick per- modern cities where people feel son as well, indeed above all else that they are out on their own and a sick person, has the right to self- are abandoned amongst the crowd. irst of all I would like to ex- determination in relation to him- I have always been struck by Fpress my thanks for the honour self or herself. Even though we how the three friends of Job be- of being invited here to the Vatican believe that we know better than haved, putting up with his com- to talk about the practical experi- him or her what is best for him or plaints. They spent seven days ences of our Evangelical Church her, yet we do not have the right and seven nights in silence and in Germany as regards how sick to involve that person, not even in solidarity before beginning to people are treated in our parishes. a religious sense, and this is even speak (Job 2:13). more the case if we do not know The illness of a close relative him or her well. In this case we conditions and modifies the life of An Example can only include him or her in the whole family. It remains sus- our personal prayers and in the pended between hope and appre- As regards my paper I will be- prayers of our community when it hension, between pity and desper- gin with an experience of my gathers together. ation. The crisis of meaning does community of six years ago. The not involve the sick person alone father of a girl preparing for con- – it involves his or her family. firmation was afflicted by a grave The Family For this reason, an expert pastor form of cancer and I asked him if of souls must always pay careful he wanted to receive a visit from For me, the example that I have attention to the family of the sick me. I knew the father as a person just given taught me that illness person as well and not only to the who came regularly to religious erects walls behind which, on the sick person. Indeed, the family, services. By profession he was one hand, a sick person is pro- as well, needs comfort and con- the headmaster of a high school. tected against the invasiveness solation, encouragement and at- I proposed to visit him regular- and curiosity of third parties, but tention. At times the family, too, ly and to accompany him to his behind which, on the other hand, withdraws and does not want to death. However, I was rather sur- he or she is also exposed to the talk to anyone about the misfor- prised when I was told that for the risk of isolation. A sick person tune that has befallen their home. moment a visit from me would who withdraws, also withdraws In these cases, life is reduced not have been appreciated. from life and his or her relation- to the most intimate circle. One I adhered to this and I visit- ships. No outsider has an oppor- should not be surprised if this ed him only when he was on his tunity to express to him or her his does not always take place without deathbed at the hospice. At that or her own empathy because the tensions and if it can lead to exces- moment he was no longer able to sick person allows nobody to take sive demands. The celebration of understand things. I prayed in the part in his or her suffering. Natu- the last supper (of the Eucharist) presence of his family and gave rally enough, there is the empathy with the whole of the family deep- him a blessing. of the family relatives who look ens the experience of life of the Subsequently, I learnt from his after him or her, if, indeed, he or community because Christ who widow the reason why he rejected she has family relatives. Howev- moves towards undergoing his my offer: he feared that he would er, these people are at times ex- Passion is present in the eating and have to talk to me about dying hausted by the care that they pro- drinking. If suffering God turns to and death. He did not want to. He vide and are at the limits of their them, both the family and the sick preferred to speak about life. patience. It would be a good thing person are able to accept their suf- for everyone if there was commu- fering with greater ease. nication with people other than Conclusions the spouse who is at times the subject of too many requests. The Sick Person Naturally enough, I would have In such situations, the wider been prepared to do that, had I family has always been an authen- At times illness places people known what he wanted. I respect- tic blessing, and such was also the severely and pitilessly in front of ed his wishes, remembering the integrated town or village commu- hopelessness and powerlessness. 58 DOLENTIUM HOMINUM N. 78-2012

Despite all the advances made by believe that Pope John Paul II had ing for the soul of a person trou- medicine, certain illnesses can the same experience in a very in- bled in his or her faith. If God is only be relieved; they cannot be tense way. one who loves sinners and wants cured. It is frightening how grave If a pastor of souls in this situa- to treat as a physician does, then certain illnesses can be, making tion begins to impose on the sick whatever the case He resembles the impossible what for healthy peo- person his own interpretation of father of the prodigal son, who on ple is completely normal as an ex- suffering, if he does not manage his son’s return embraces him even pression of their quality of life. To to tolerate this rebellion against before his son manages to say that be obliged to ask for help, to have God, believing that he has to utter he is no longer worthy of being his one’s nappies changed like a child, general truths, it can well happen son. It is the goodness of God that is an enormous humiliation for the that the sick person will no long- leads to a correction of the route human meaning of one’s value. er feel that he or she is taken seri- taken, not preaching about hell and I have repeatedly experienced ously with his or her suffering and the Day of Judgement. the fact that it is good for people that he or she has become a ‘case’. When the accompanying of to be able to open up and begin to In this way, discussions with a sick person goes on for a long talk because it is through talking the sick person about the cor- time, which unfortunately in the that the attempt to address an ad- rect idea of suffering and the ap- practice of a parish priest is pos- verse fate begins. In talking one proach to be adopted towards it sible, and if one takes into ac- turns unconsciously to models of become marooned. Here, as well, count the burden of tasks of man- thought and of interpretation that the three friends of Job provide a agement and administration, the at times originate in the remote terrible example. When after their method of Carl Rogers is no long- days of a person’s childhood. long silence they begin to speak er sufficient. If the sick person is and develop their theories about ready to accept the spiritual guid- suffering itself and about how one ance of a pastor of souls, it is al- Caring for Souls amongst should behave towards it as a pi- so possible to establish a frontal the Sick ous person, they stop being good dialogue, as long, however, as a friends because now they are relationship of trust has been es- In my country and in my with themselves and their own tablished. Church, caring for souls contin- thoughts and no longer with Job Nowadays and in our secular- ues to be strongly conditioned by and his dispute. ised world, the profession of a dialogical psychotherapy as de- Then it is God Himself who in- parish priest in no longer an auto- veloped in America by Carl Rog- tervenes on Job’s behalf by de- matic fact or one connected with ers. The advantage of this method fending him against his friends. a trust that is assured beforehand lies in the fact that the therapist, Job had strenuously stressed the with all people. Trust must first the pastor of souls, places himself nexus between facts and a per- be acquired. But when one man- completely on the side of the pa- son’s state of health. What might ages to do this, then all those rit- tient and to begin with leaves to he have done to have been afflict- uals that abound in the Orthodox one side every assessment and al- ed by such suffering? Had he not Church and the Catholic Church, so every religious interpretation. always been an exemplary man of differently from mine, turn out to During this stage even religious devotion? Only at the end does he be useful. They confer the feeling rituals not find a place. Rather, submit to God’s will, which con- of having done something, even the pastor of souls finds a way to tinues to be incomprehensible to when in realty it is no longer pos- reassure the sick person. The pas- him. What is man that he should sible to do anything against the tor comes to learn about his or her ask for explanations from God? illness. They make a person feel life experiences and realises in In Luke 13:1-5 the Evangelist that God devotes Himself to man: what stage of suffering the sick relates how Jesus took a stance in ‘Do not be afraid – I will save person currently finds himself or relation to a great misfortune, that you. I have called you by name – herself. In this world, the pastor is to say when a tower collapsed you are mine’ (Isaiah, 43:1). can accept him or her as he or she and buried people, killing them in One of the greatest challeng- is at that moment: patient and full the process. The answer of Jesus es posed to a pastor of souls and of hope, or the opposite. demonstrates that in general terms parish priest is that he must ac- If the dialogue proceeds well, he confirms this link between sin cept the fact that in times of need the sick person realises that he or and destiny, but also that in the faith becomes important, but this she is taken seriously and accept- individual case this does not pro- is easily forgotten again during ed in his or her pain, in his or her vide valid help in achieving an times of happiness. On the basis bitterness, in his or her incompre- understanding. of our experience, in these cases hension, and in his or her rebellion For these reasons, in our Church rebukes do not turn out to be use- against suffering and even against discourses about hell and the Day ful. Not even a pastor of souls and God. The sick person, therefore, of Judgement have for the most parish priest can do something; is perceived as a wounded person part fallen silent. Perhaps, also, in he can only open a person to the and not dismissed with cheap for- an excessive way, but in my opin- work of God. Through us God of- mulas and pre-cooked phrases. I ion rightly so in the context of car- fers, but He does not oblige. DOLENTIUM HOMINUM N. 78-2012 59

ROUND TABLE Health-Care Workers at the School of Christ the Physician and the Witness of the Blessed John Paul II

Presentation of the Round Table

H.E. MSGR. RAFAEL ease or infirmity. Health is a so- 2. ‘At the School of Christ PALMERO RAMOS cial concept emphasizing social the Physician’ Bishop of Orihuela-Alicante, and personal resources, as well as Spain. physical capacities’ This personal excellence which Member of the Pontifical In this definition we find two makes professional expertise Council for Health Care important elements: the overall fruitful is acquired ‘at the school Workers, character of health and the well- of Christ the physician’. His fig- the Holy See. being of the person. We should, ure, his person and experience of however, interpret it in a suitable his mystery is a source of excel- way so as to avoid a subjectivisa- lence for men and women of all will seek to share with you my tion of health with the absence of professions. Christ believed in, Ithoughts and experiences con- any reference to the lifestyle of a and experienced, means healthy cerning ‘health-care workers at person, inasmuch as the concept humanisation. Christ was the the school of Christ the physician of health would be limited to the healer of human life in its entire- and in the light of the witness of merely hedonistic aspects of hu- ty. He appeared amongst men as a John Paul II’. man life and health care would physician who healed the sick and have as its only mission the fact he who forgave sinners. that a patient should feel at ease. This Christological title appears 1. ‘Health-Care Workers’ Health, therefore, would be a applied to Christ from the begin- purely subjective matter for the nings. Origen1 and Eusebius of We are all united in a real wish patient. Good health, however, is Caesarea2 applied it in an explic- to be concerned with, to care for a good connected with the reali- it way; St. Augustine took a more and to raise up suffering men and sation of the vocation of being a decisive step in considering Jesus/ women. We look for quality in person and embraces his or her to- Physician/Soter/Saviour as syno- our service of integral and posi- tality, including all of his or her nyms: ‘Nisi tamen infirmitas esset, tive health care and we want to psycho-spiritual dynamisms. As a medicum necessarium non haberet, unite personal excellence to pro- consequence, there is a close tie qui est hebraice Iesus, graece Sot- fessional expertise. In this sense, between human nature and desir- er, nostra autem locutione Salva- the World Health Organisation, able health. The classical civilisa- tor’,3 (‘And if illness did not ex- in 1948, made a historic declara- tions did not have particular diffi- ist, there would be no need for the tion in the preamble to its statutes culties in outlining a clear idea of physician, who takes the name in where it declared that ‘Health is a what health is. By a single word Hebrew of Jesus, in Greek Soter state of complete physical, men- – salus – the captured its and in our language Saviour’). tal and social well-being and not meaning. Perhaps we should re- Curing means physical and merely the absence of disease turn to its etymology to arrive at mental health, spiritual healing, or infirmity’. Subsequently, and what was evident for them. Salus the discovering of meaning and more specifically in 1986, in Ot- and salvatio, which are very simi- truth, of freedom and life, justi- tawa, in its final declaration, it lar in Latin, mean ‘being in a con- fication and hope, the offering of reached the conclusion that health dition to overcome an obstacle’. forgiveness and strength. Down ‘is a complete state of physical, From these Latin words derive the centuries faith in Christ has mental and social well-being and their equivalents in many lan- been a source of healing, a gener- not merely the absence of dis- guages: health and salvation. ator of freedom and an inspirer of 60 DOLENTIUM HOMINUM N. 78-2012

service to one’s neighbour. Those and assimilate the whole of the re- Workers by the apostolic Consti- who were forgiven by Christ and ality of the Incarnation and the Re- tution Pastor Bonus on the Ro- healed by his spirit became heal- demption in order to find himself. man Curia (1988). To draw upon ers of their neighbours through If this profound process takes place this faithful interpretative school the deaconate of health, of char- within him, he then bears fruit not of Christ the physician that John ity. This is the school to which all only of adoration of God but also Paul II left us, as a part of his rich health-care workers go. Christ the of deep wonder at himself’.4 John legacy, is for us a great joy. This creator and redeemer of man has Paul II equally stressed the overall round table seeks to contribute to given us his mystery of redemp- character of the encounter of every an analysis of the riches of this tion as a health-inducing offering man with Christ: ‘Man bears fruit inheritance. and a task that is felt. Redemption not only of adoration of God but achieves to the full the etymologi- also of deep wonder at himself’. cal meaning of salus: salvation. Deep wonder at himself, in addi- 4. Conclusion tion to adoration. We are aware of everything I have wanted to explain the ti- 3. ‘In the Light of the Witness that pastoral care in health owes tle of this ‘round table’ in order to of John Paul II’ to John Paul II. With him, it was locate the reality to which it refers born in the Church as an overall and to define its conceptual terrain. John Paul II, an authoritative in- whole. The encyclicals of this Su- To this reality each person can terpreter of the mystery of Christ, preme Pontiff are a patrimony for contribute new riches, from differ- left us an inestimable patrimony of all health-care workers: Dives in ent points of view. how to proceed in the health-care misericordia (1980); Salvifici do- field. From his first encyclical on- loris (1984); numbers 53-54 of wards, this Supreme Pontiff em- Christifideles laici(1988); the phasised encounter with Christ as Motu proprio Dolentium hom- Notes a pathway for the fullness of man: inum (1985) by which he cre- ‘man…must with his unrest, uncer- ated the Pontifical Commission 1 Cf. S. Fernández, Cristo médico según Orígenes. La astividad médica como metá- tainties and even his weakness and for Health Care Workers and out- fora de la acción divina (Rome 1999). sinfulness, with his life and death, lined the contents of pastoral care 2 Cf. Demonstr. IV, 10, 17-19. draw near to Christ. He must, so to in health; and its elevation to be- 3 De Trinitate XIII, 10, 14; Cfr. Confes- sioni X, 43, 69. speak, enter into him with all his ing the Pontifical Council for Pas- 4 John Paul II, Redemptor hominis, n. 10; own self, he must “appropriate” toral Assistance to Health Care cf. VS, n. 8.

ROUND TABLE Health-Care Workers at the School of Christ the Physician and the Witness of the Blessed John Paul II

PROF. KUO-INN TSOU, M.D. appropriate ethical and empathic of the FJMC are truth (the pursuit Dean, College of Medicine, behavior. Besides knowledge and of excellence), goodness (caring the Fu Jen Catholic University, skills, the goal of the FJU is to for people), beauty (holistic care) Neonatologist, cultivate the following character and holiness (value of life). Department of Pediatrics, traits in students: Christian love The humanism and Christian Cardinal Tien Hospital, to the core, followed by integrity, spirit of students can be culti- Taipei,Taiwan, humility, cooperation, excellence, vated through formal and infor- Republic of China. service and courage. The goals of mal curricula. In the process of the FJMC are to cultivate health- becoming medical professionals care professionals who have ex- themselves, our students learn he ultimate outcome of med- cellence and the Christian spirit. powerfully from the systems in Tical education is to gradu- We like them to have respect for which we work and from what ate students who have adequate life, to be able to provide dedicat- they see us do (the “hidden and knowledge and good clinical ed service, to have a macro-per- informal” curriculum) and not on- skills, are self-directed, have an spective, to have an aptitude for ly from what they hear us say (the aptitude and ability as regards active learning, and to be compe- “formal” curriculum) (quote from life-long learning, and engage in tent to practice. The core values A Flag in the Wind: Educating for DOLENTIUM HOMINUM N. 78-2012 61

Professionalism in Medicine by T. sues covered include: disclosure, ting their nails and amusing them. Inui, 2003) informed consent, patient auton- They also clean windows, weed In general, there are four roles omy, substitute decision-making, gardens or fix fences so as to of a teacher in a university: teach- truth telling, confidentiality, re- maintain a clean environment for ing, research, service and student search ethics, euthanasia… their “little brothers and sisters”. counseling. In this paper, the roles – The informal curriculum. A of a medical faculty in a Catholic health promotion camp in an abo- University will be addressed from Teaching – Being a Role Model riginal village of eastern Taiwan: three perspectives: teaching, re- one week during the summer va- search and service. It’s not what students hear, but cation serving the aboriginal chil- what they see that counts! Stu- dren and community through com- dents learn from a physician dur- munity visits, summer homework Teaching – Being a Good ing ward rounds, patient service help, health education, scientific Teacher and at the outpatient clinic. The activities and games. Overseas patient care provided by a phy- service mission: The Home of the – Relevant and useful contents: sician should be patient-centered Dying in Calcutta, India – serv- Medical knowledge is constant- and holistic. ing sick people and experiencing ly evolving and it is impossible – To treat a patient as a person, the meaning of life; Ulaanbaatar, to impart a complete knowledge not a disease. To care about a pa- Mongolia – a social service group base, a complete set of skills or tient’s feelings, beliefs, values and a medical service group; Tan- a complete pattern of practice. and needs (the biopsychosocial zania – providing health edu- Therefore, the contents should be approach). cation. The Good Doctor Prep focused on what is most relevant – Having empathy for a pa- Camp: This camp has been run- today. tient’s suffering. ning since 2004. It is a one-week – Good teaching skills: These – Based on the best interests of activity, twice in the summer vaca- include the skills to evoke stu- patients in clinical management. tion. It enrolls junior medical stu- dent’s prior knowledge; provid- – Having high ethical stand- dents from several Taiwan medi- ing students structurally with new ards. cal schools. Students learn how to knowledge; interaction with stu- deliver holistic care to a patient. dents; and motivating students to become effective and self-direct- Research – Meeting Other informal curricula. The ed life-long learners. Catholic Ethics white coat ceremony for the med- – Caring about students’ learn- ical students and the crowning ing and providing feedback. The main purpose of medi- ceremony for the nursing students – Teaching not only medi- cal research is to enhance hu- before students enter their clinical cal professional courses but also man well-being. With respect to years. Religious activities after medical humanities courses, such research, the physician should work for bible study, faith shar- as on life and death questions and be loyal to Catholic doctrine and ing and fellowship – teachers’ and medical ethics. These courses moral standards. Human embryo students’ religious gatherings, need the participation of physi- research, artificial reproduction or cross-denominational gatherings cians who can shape the students’ abortion are not allowed. of Christians. correct understanding of life and death as well as ethical considera- tions in patient care. Service - Promoting the Love Summary of Christ The life and death course at Fu – The majority of students in Jen Medical School. The aims of – Serving a professional society the Fu Jen Medical College are the course are to guide students for better policy-making and bet- not Catholic or Christian. A med- in respecting and valuing life and ter education for practicing physi- ical faculty can actively partici- diminishing fear of death. The cians. pate in the formal and informal issues covered in the course in- – Community engagement to curricula so as to share Catho- clude religious viewpoints of life promote the health of the commu- lic values with students; educate and death, abortion, the death sen- nity. them in becoming physicians tence, breaking bad news…The – Joint service learning activi- with care, concern and compas- curricular activities include lec- ties with students. sion; and be a role model for stu- tures, book reading, small group dents to demonstrate the inspira- activities and visits to institutions. tion and light that comes from the Courses in Ethics: Bioethics is Service Learning at the FJMC Gospel of Christ. for the second-year students and To set medical examples, carry medical ethics is for the sixth-year – The formal curriculum. This forward the fine spirit and deeds students. The courses’ objectives is a two-week course during the of good health-care profession- are to promote students’ sensitiv- summer vacation. Students serve als, the Health, Welfare and En- ity to ethical issues and a capacity the elderly and the disabled by vironment Foundation awards to engage in ethical reasoning. Is- feeding them, bathing them, cut- to individuals and groups every 62 DOLENTIUM HOMINUM N. 78-2012

year the Personal Medical Ded- tors. Recently, lay people have needs of each of their sheep and ication Award, the Special Ded- won these awards. The common take care of each of their sheep. ication Award and the Group characteristics of award winners Catholic physicians should have Dedication Award to establish include giving of themselves, ad- a shepherd’s heart so as to take models for doctors and to carry hering to work, selflessness, and care of every student and every forward the spirit and deeds of doing things that others would patient. When faced with patients good health-care workers. In the not want to do. and those who suffer, they should beginning, many of the award- ‘I am the good shepherd. I know respond with the love of Christ. winners were Catholic nuns, my own and my own know me’ Let God’s love be implemented in Catholic priests or Christian pas- (Jn 10:14). Shepherds know the daily ordinary work!

ROUND TABLE Health-Care Workers at the School of Christ the Physician and the Witness of the Blessed John Paul II

MRS. MARIA DE JESÚS their expression of support which has much deteriorated, with an VILCHEZ Z. without any doubt strengthens me important lack of values in that Vice-President, in this opportunity to express to fundamental nucleus of society – Catholic International you some ideas about the subjects the family. Committee of Nurses that concern us. Faced with this situation, there and Medico-Social Assistants Well, we have come to you are groups that are committed to (CICIAMS) for the from Mexico, a country much improving the conditions of our Pan-American Region, loved by the Blessed John Paul, community, and they bring out Mexico. who in the five visits that he made the work that we Catholic women to the country always expressed nurses are engaged in. With our his affection for Mexico and the greater vocation, devotion, efforts t the age of twenty-four, the Mexicans. and love for those who are with- Ayoung Karol was run over His visits generated very im- out health and for those who suf- by a lorry of the German army portant changes in the country fer from moral and spiritual dete- when returning from the factory in the religious field because the rioration, we provide services that where he worked in Krakow. His Pope marked a part of the con- combine our profession and the apparently lifeless body fell into temporary history of Mexico and Light of the Gospel, as is recom- a ditch, he woke up in a hospital in particularly he strengthened the mended by the School of Christ with his head bandaged, and to relationship between the Catholic the Physician. this young man it was explained Church and the Mexican State. In this globalised world we are that a woman had found his dying faced with a dramatic clash be- body in that ditch and had called tween good and evil, between the an ambulance to take him to hos- 1. Evangelisation of the Health culture of death and the culture of pital. Nobody was ever able to Sector life. Immersed in this conflict, we identify this woman who had dis- have to take part unconditionally, appeared for ever. Our community of the city of proclaiming the Gospel of God’s That young man, by the Grace Juárez, Chihuahua, is in the North love for man, the Gospel of the of God, became His Holiness of the country and borders the dignity of the person and the Gos- John Paul II, and he was always State of Texas in the United States pel of life. convinced that the woman in- of America. This geographical According to the teachings of volved could not have been any- position means that it is as though the Blessed John Paul II, we who one else but the Most Holy Virgin our community dual nationality provide courses feel called to Mary and this explains in large with the important problem that evangelise the world of health and part the Marian devotion of the the population fluctuates because health care, providing exclusive Blessed John Paul II. of this great emigration of Mex- courses for women nurses that I would like first of all to intro- icans and brothers from Central produce enthusiastic and commit- duce to you a group of Mexican and South America. ted groups who work by the Light men and women enthusiasts who Today our dear city is cata- of Christ in government hospi- will accompany us in this event logued as one of the most violent tals, institutions which in princi- and to whom I am grateful for there is, with a social fabric that ple have freedom of worship but DOLENTIUM HOMINUM N. 78-2012 63

which are opposed to our evan- wonderful experience of greeting strong impulse to continue with gelical work. Pope John Paul II, who made me our work and with evangelisa- The success of our work is in very motivated and more commit- tion. We hope that his example part the result of the support of ted as regards continuing to work helps our interior lives and more priests who in response to our call to improve the environment of than is the case with many wom- have assisted the gravely ill, ad- my hospital and to continue with en nurses. ministering to the sacrament of the evangelisation of patients and In the Gospel of Life we are confession, anointing the sick, pre- the health-care staff. told that nobody can authorise the paring young patients for their first The opportunity arose to estab- death of an innocent being, a foe- communion, strengthening them in lish a group of the MEAC (Move- tus or an embryo, a child, an adult their faith, and trying to alleviate ment of Nurses of Catholic Ac- or an elderly person, or a person their suffering, both in spirit and tion) in the diocese of the city of who is incurably ill. It also tells as regards their illness. To grave- Juárez, whose mission is to evan- us that the direct and voluntary ly premature children or children gelise the health-care world and elimination of an innocent human who run the risk of dying baptism who organise retreats, confer- being is always gravely immoral. is given in line with canon law (n. ences, the training of health-care In the city of Juárez, inspired 868ap.2) so that they do not die personnel in emergency services. by this thinking of the Blessed without receiving this sacrament. local, national and international John Paul II, we rely upon a Cen- As health professionals we un- congresses, and special Masses tre for Support for Women, whose derstand our vocation as a gift for sick people, nurses and health- mission is to save lives, to be an that God has conferred upon us, care personnel. agent for change for pregnant and especially we women nurs- At the present time the MEAC women who are in a state of crisis es, in working directly with pa- focuses on nursing students so as or who suffer from the wounds of tients, are obliged to defend, and to make them see that our profes- a procures abortion. In this centre are committed to defending, the sion is a vocation, that it has been the culture of life is generated and task which the Blessed John Paul given to us, that it is a service that promoted. II left to us: to fight for the de- we must provide to sick people This centre has managed to save fenceless and the innocent, and and to the abandoned, and that we 3,110 lives because it changed the above all for children, for the un- must see in sick people the face of minds of those mothers who at born, for the sick and for the dy- Christ, opposing this to any per- times of desperation did not know ing who entrust themselves to our sonal self-interest. to deal with their situations and hands, those in whom must see Our movement is affiliated to sought in a mistaken way to have the suffering Christ and to whom the CICIAMS (the Catholic In- an abortion. There is no doubt that we behave as he did with the lep- ternational Committee of Nurs- an image says more than a thou- er (Mk 4: ‘he felt compassion for es and Medico-Social Assistants) sand words and these children him, stretched out his hand and and thanks to it we organised the who appear in these images are touched him’). international congress of 2009 in those angels who thanks to God How many times in our work the city of Monterrey N.L., Mex- and the centre today are growing do we want to draw near to pa- ico, with the help of twenty-three up and developing. tients who have infectious diseas- countries. The initiative was a ‘In the midst of death, life flow- es? We are trained to do this but success. This event exceeded ex- ers; every person is a miracle of frequently we forget what is most pectations thanks to the support the Lord’. ‘The cry of pain of important: our patients. and consultation of His Eminence children murdered before coming Msgr. Javier Lozano Barragán, into the world is heard by God; who that year was President of life belongs to God and we have 2. The Movement the Pontifical Council for Health no right to destroy it’. of the Women Nurses Care Workers. Lastly, we follow the call of the of Catholic Action Blessed John Paul II in his encyc- lical to all and each one of us: ‘re- As regards myself, in the month 3. The Legacy of John Paul II spect, defend, love and serve life. of June 1994, in response to an in- as regards the Gospel of Life Every human life’. ‘Only by fol- vitation of His Excellency Msgr. lowing this pathway will one en- Juan Sandoval Iñiguez, the Arch- The Blessed John Paul II, with counter justice, development, true bishop of Guadalajara, I had the his life as an example, gave us a freedom, peace and happiness’. 64 DOLENTIUM HOMINUM N. 78-2012

ROUND TABLE Health-Care Workers at the School of Christ the Physician and the Witness of the Blessed John Paul II

DR. JOSÉ MARÍA of their unacknowledged rights, we were called to be witnesses to RUBIO RUBIO the powerlessness of their ignored the person of Jesus in the world of Former President feelings, the cries of maltreated health and health care through the of the Association women, the loneliness of aban- example of well-performed pro- of Christian Health-Care doned elderly people, the deaths fessional work, the welcoming and Professionals (PROSAC), of people without assistance, and treatment of sick people and their Spain. the silence of babies whose birth families, and preferential care for were not allowed. the weakest and most neglected.6 Faithful followers of Jesus, Our bishops are convinced that the members of his Church, following association is an effective instru- The Shadow of Peter1 in the footsteps of the Blessed John ment by which to help Christian Paul II, we sought the shadow of health-care workers who are com- A month ago, when praying Peter. We wanted that shadow to mitted and ready to live their faith with my companions of the Asso- be our light and we wanted our in their work environments; to be a ciation of Christian Health-Care voice to be an echo of his voice. yeast of humanisation, of compas- Professionals at the tomb of our We wanted to place our wounds in sion and welcoming in the imper- founder, Bishop D. Javier Osés, the shadow of his wounds and we sonal world of large dehumanised I remembered those days when – wanted to be a fruitful mirror of and hyper-technological hospitals; ‘You also go and work in the vine- our sick people and a true icon of to be a light and a way of truth so yard’ (Mt 20:4) – we were called the crucifix. Our lives, united since as to direct many confused com- by the Lord. Today, remembering then to him as a head is joined to a panions who are lost in woods of the Blessed John Paul II, one’s body, wanted to be, from the out- uncertainty; and, lastly, to be salt mind returns to the difficult years set, a demonstration of his love for that gives taste to a dehumanised of his pontificate when peace was life; the life that he called us to de- health care. The association offers threatened, when the world of fend and serve, warning us that ‘to Christian lay professionals an in- health and health care was shaken the extent to which life is known, vitation to live their faith in their by AIDS, when justice and pro- can it be loved, and only if it is daily activities, serving the King- gress were obstructed by adverse loved is it also worthily served’.3 dom of God in our sick brethren. behaviour, when faith was separat- Trusting in the Lord and with Peter We have professed this mission ed from life…As he himself wrote as our head, we sought in the shad- since the origins of our foundation in his message for the Seventh ow of the Risen Christ a remedy to through certain forms of faithful- World Day of the Sick of the year evil, and the integral health of our ness that constitute our identity 2000: ‘it seems that especially in patients – authentic health. and which, in line with the inten- this last century the river of human tions of this round table, I will pain…has broadened’.2 But, as a seek to describe using the coordi- further demonstration of the fact The PROSAC Association nates of the Magisterium of Christ that on the journey of suffering we (Christian Health-Care and the witness of the Blessed always find God, the Lord wanted Professionals) John Paul II as reference points to console us with His gifts and and guides for my paper. that time of pain was also a time The statutes of the Association of of grace with new missionary ini- Christian Health-Care Profession- tiatives and vocations, new forms als were approved by the Spanish Christian Health-Care of evangelisation, and new char- Bishops’ Conference in Novem- Professionals of the School of isms of healing which required the ber 1993, ten years after the Motu Christ the Physician attention and support of the best Proprio Dolentium Hominum4 by vineyard workers. To this end, and which the Blessed John Paul II in- The first value of Christian summoned by the shadow of Peter stituted the Pontifical Council for health-care professionals is our and his Church, we Spanish Chris- Pastoral Assistance to Health Care faith in the person, in the words, tian health-care workers rushed to Workers, and six years after his and in the signs of Jesus of Naza- work in the vineyard of the Lord. post-synodal apostolic exhorta- reth. The magisterium of Jesus in- We came ready to remove from tion Christifideles Laici. We, too, spires our association and this is the streets and the squares the mal- felt the responsibility as members what is written in the preamble of ady of a dehumanised health care, of the laity to make the Church of our statutes: ‘Jesus came to bring the pain of sick people who were Christ present in the health-care to the world the Good News of crowded into the emergency sec- world ‘as a sign and source of salvation’.7 tion of our hospitals, the wounds hope and love’.5 For this reason, We Christian health-care pro- DOLENTIUM HOMINUM N. 78-2012 65

fessionals express faithfulness to sion at the side of the sick follow- the healthy and the sick, between the Gospel of Jesus in our deci- ing the example of Jesus. The dis- the rich and the poor, between be- sion to practise and live our pro- tinctive and original fact of our lievers and agnostics, between the fession as an ‘authentic Christian association is that we engage in our weak and the poor, and between vocation.8 His disciples and serv- pastoral action, which is an evan- victims and executioners. ants, we want to preach the King- gelising action, in our professional As regards his legacy to Chris- dom of God, making his merciful activity according to our various tian health-care workers, I would face visible to our sick brethren, ministries (medial doctors, men like to stress two principal facts. evangelising and allowing them and women nurses, auxiliary work- The Blessed John Paul II was a to evangelise us, and proclaiming ers, carers, men and women phar- Pope who was decisive as regards the Christian meaning of health macists, administrators, managers, the integration of lay health-care and life, the vivacity of our faith social assistants, etc.). Our associ- workers into pastoral care in health and the vigour of our hope. ation is interdisciplinary in charac- which, during his pontificate, As baptised people, we lay pro- ter but we all pursue the common moved from being activity that fessionals of our association de- task of defending the dignity of was fundamentally assistance in fend the validity and the efficacy people and the humanisation of the the social field to pastoral care that of Christian values in the health- health-care environment, taking was specifically to do with health care world and, in the manner care of our patients and their fam- care, where health-care workers of Christ the physician, offer the ilies with zeal, listening to them evangelise and are evangelised in healing power of the gestures of without impositions and treating their own professional activity and Jesus which are repeated in our them with respect and tenderness. their places of work. Amidst the activities at the side of those that We pursue the common task of be- sufferings of the world and of men, suffer. He is the only person who ing just and supportive, practising John Paul II was also a witness to truly knows human pain and heals towards them Christian charity, hope, and with this approach he radically, starting with the cause assuring care for the weakest, the embarked and sailed to the most of a malady. He is the fallen sick poorest and the most neglected and distant and obscure oceans of pain, man whom we serve and he is al- attending to the health of our com- inviting us to accompany him. so the Good Samaritan who al- panions who are wounded, tired or Ready to go forward with him ways appears on the journey of tempted by dismay, and of illumin- on this journey of great scientif- pain of all men and women, who ing the great mysteries of pain and ic advances, ethical uncertainty, has compassion, stops and draws death through bioethical reflec- scandalous social inequalities in near in order to care for them and tion and the human and Christian the field of health and health care, to take them on his horse. He is formation of health-care workers. forms of deep loneliness, shad- the man, relying on his health- We offer to society in general and ows emptied of bread, of God and care workers, who entrusts them to the Church a set of specialised of tenderness, but also of lights to our care, leaving as a pledge services /care, health-care educa- of faith, generosity, youth and il- the guarantee of his wounds and tion, bioethics), and we work with lusions, we can feel tempted by his silver pieces, which are love other institutions and associations weakness. It is specifically at that for God and love for our brethren. for pastoral care in health and lay moment of doubt and lame walk- A Christian health-care profes- apostleship, cooperating in per- ing that the first words with which sional, a sick person with the sick, forming health-care tasks in coun- he greeted the Christian world like Christ the physician, does tries of the third world, and so that far off October of 1978 – ‘Do not conceal his or her wounds. forth. not be afraid!’ – attain their deep- Through them, he or she mani- est meaning. fests his or her condition of a per- The strength of his shadow con- son in need, thanking God for the John Paul II and Christian tinues to do good and to open an gift of health, demonstrating love Health-Care Professionals immense horizon of possibilities and faith, and knowing that who- for Christian health-care workers. ever loves the Saviour confesses At this time of grace for our as- If we want progress to be really that he or she has been healed.9 sociation, I have to confess, on be- at the service of the poorest and Working in this way, a Chris- half of everyone, that the Lord has of the health of those who most tian health-care worker is located been good with us. At the cross- need it, if we want to be authen- within a traditional and specific roads of contemporary medicine, tic witnesses to the hope to which mission of the Church which has of its conquests and its fears, of we have been called, the shadow always been present at the side of professional illusions and disap- of his steps amongst us points out those who suffer through people pointments, of our vigorous sci- to us the pathway to be followed: who are specially consecrated or ence and our sleeping consciences, – To serve, to love and to re- professionals dedicated to the ap- His Spirit produced the providen- spect life, the lives of everyone ostolic task of evangelising the tial figure of John Paul II who, and the whole of life from its be- world of health and health care, from the first day of his pontificate ginning until its end. His exhorta- working with other religious or onwards, did not vacillate in the tions against abortion, euthanasia secular workers and institutions. titanic task of building bridges to and all forms of manipulation of The whole of the People of God unite a world divided between the life are especially impelling. truly shares in this Christian mis- happy and the unhappy, between – To promote health worthy of 66 DOLENTIUM HOMINUM N. 78-2012

man…‘based on an anthropology There is a God who suffers and we do not know Him. that respects the whole person…a There is a God who suffers and He is our God. resource for the service of one’s In the most intimate part of man, in illness, in silence. neighbour and openness to salva- In children who are not born, in the loneliness of old age, tion’.10 In unemployment, in the outskirts of cities, – To establish on the itinerary In the most secret corner where we throw what is useless, of suffering supportive and heal- Where we forget about those who do not interest us. ing alliances with sick people, A God who lives very faraway and who, although He is alive their families, their profession- To us seems to be dead. als and all those people who in There is a God whom we do not love, one way or another we encoun- Who suffers and we do not know Him. ter on this pathway, developing Not because He does not have an image or a body. approaches of service, of hon- Not because He has not been born or is very ill, or is in prison. esty and of competence but also We do not know Him. making ourselves be close to our And not because He is without documents or is a foreigner, ‘brothers and sisters who are suf- A beggar, just one another person, a solitary individual, a tramp, fering, through respect, under- One who allows himself to live, one who is almost dead. standing, acceptance, tenderness, There is a God whom we do not love and for this reason compassion and gratuitousness’.11 We do not see Him. – To help in the construction There is a God who is the God of everyone, yours, mine and theirs. of a more just and healthy world There is someone who cares for us in our pain and speaks to us through responsible solidarity and In His silence. a conscience open to truth and to Who without strength embraces us and cares for us, being blind. the future of humanity. Who in suffering comforts us and gives us life by dying. – And at moments of difficulty To this God who is the God of everyone, yours, mine, theirs, always to give, as Peter, the first Today bears witness for the history of world an infirm man, Bishop of Rome, left in written A weak old man, a mute vicar of His silence, form, the reason for our hope,12 Of His loneliness, of His wounds, of His suffering powerlessness. like our teacher Jesus, like John His visible cross dwells in the last and secret Calvary of every man, Paul II, and like all those of whom Mine, yours and theirs. we can proclaim with gratitude: Of the Strong and the powerful, of the invalid, of the sick. his wounds have healed us. Who does not reach life and whom we give up for dead.

A guide of the people of God in Notes the desert of the world, a proph- Pastoral Assistance to health Care Work- ers. et of hope, a teacher and father, 1 ‘Sick people were carried out into the 5 John Paul II: apostolic exhortation a brother and a friend, John Paul streets and placed on beds and mats so that Christifideles Laici, Introduction, n. 7 II through his witness will al- at least Peter’s shadow might fall on them’ 6 PROSAC Bulletin n. 21, editorial, 2001 (Acts 5:15) 7 Statutes of the Association of Christian ways remain in our memories 2 John Paul II, ‘Message for the Eighth Health-Care Professionals, preamble, p. 1, and his fruits will multiply during World Day of the Sick’, Rome, February 1993. the course of the generations of 2000. 8 Statutes of the Association of Christian 3 John Paul II: ‘Address to those Taking Health-Care Professionals, preamble, p. 2, Christian health-care workers to Part in the Ninth International Conference 1993. come. Remembering him, I will Organised by the Pontifical Council for 9 St. Augustine, Sermon 69,6 end my paper to this round table Pastoral Assistance to Health Care Work- 10 John Paul II, ‘Message for the Eighth ers’, DH, n. 28, 1995 World Day of the Sick’, nn.13 and 14, with a poem dedicated to the dif- 4 John Paul II, Dolentium Hominum, ap- Rome, 2000. ficulties of his final days: ostolic letter Motu Proprio by which was 11 Ibid., 9. instituted the Pontifical Commission for 12 1P 3:15. DOLENTIUM HOMINUM N. 78-2012 67

ROUND TABLE Health-Care Workers at the School of Christ the Physician and the Witness of the Blessed John Paul II

BARON ALBRECHT nection runs the risk of fading in but as a sharing between brothers VON BOESELAGER the light of the other truth of sick- and sisters.” Grand Hospitaller of the ness and suffering as a real evil, Reality places high barriers in Sovereign Military Order of with the danger that the view of the way of answering this call. , God can become obscured. The In modern medicine and nursing, Germany. mysterious reality of sickness and less and less time is allowed for Member of the Pontifical suffering, which is a part of hu- “creativity”. Economic and func- Council for Health Care manity, has the potential – more tional aspects are playing an ever Workers, than almost any other – either to greater role. Man in his true voca- the Holy See. give birth to new and even greater tion is lost from view. Death and suffering or to contribute to over- suffering are pushed into the back- coming it in union with the suf- ground and even in some sense recisely at this point, the fering of Christ. All of us, who turned into taboos. The perception “P‘revealing of man to him- are called upon to heal, care for of those who suffer is distorted, self and making his supreme vo- and attend to the sick and suffer- and so too is the possibility of true cation clear’ is particularly in- ing, now confront an almost over- solidarity with the suffering peo- dispensable. It also happens as whelming task. In his apostolic let- ple in the full dimension of their experience proves – that this can ter Novo Millenio ineunte (n. 49), humanity and dignity. Some very be particularly dramatic”. This the Blessed John Paul II expressed ethically-dubious modern practic- citation from the key sentences of once more the drama of this fact, es can only be explained because the apostolic letter Salvifici Dolo- which is decisive for salvation, in those who apply them fail to truly ris seems to me to summarise one a new way and with great clarity: notice the suffering human being, of the most important legacies of “The century and the millennium just as the rich man failed to notice the Blessed Pope John Paul II. now beginning will need to see, the poor Lazarus at his gate. How I am neither a theologian nor a and hopefully with still greater can we meet the challenge ex- philosopher nor a physician, but clarity, to what length of dedica- pressed by the Blessed John Paul a lawyer and an absolute layman tion the Christian community can II at the end of his apostolic letter concerning the subject we have go in charity towards the poorest. Salvifici doloris (n. 31): “revealing been given. But this gives me the If we have truly started out anew of man to himself and making his freedom to mention, in an entire- from the contemplation of Christ, supreme vocation clear”? ly unsystematic and fragmentary we must learn to see him espe- If we wish to assist those who way, the things that come to my cially in the faces of those with work in the health care and nurs- mind in connection with our sub- whom he himself wished to be ing services, we must create a ject. identified: ‘I was hungry and you space that enables them – undis- The force of attraction of the gave me food, I was thirsty and turbed by the hectic everyday rou- Blessed John Paul II attained its you gave me drink, I was a stran- tine of medical care or nursing – greatest power in his suffering be- ger and you welcomed me, I was to experience suffering and those fore his death. It created a surge naked and you clothed me, I was who suffer in a new and different of sympathy but perhaps, even sick and you visited me, I was in way, and to sense how Christ re- more, a wave of hope. People prison and you came to me’ (Mt veals himself as the medicus of could feel that, from his increas- 25:35-36). This Gospel text is not the sick and handicapped. As an ing weakness in suffering, an ever a simple invitation to charity: it example, I would like to mention growing strength came forth – a is a page of Christology which two initiatives by the Order of divine strength. The Blessed John sheds a ray of light on the mystery Malta which go in this direction. Paul II granted us this teaching on of Christ. By these words, no less It has long been a tradition in two occasions: twenty years be- than by the orthodoxy of her doc- the Order of Malta to make jour- fore his death in the words of the trine, the Church measures her fi- neys of pilgrimage with sick prophetic – as far as he himself delity as the Bride of Christ.” A and handicapped people. Cen- was concerned – apostolic letter few lines later he writes (n. 50): tral to this are the pilgrimages to Salvifici Doloris, and then for a “Now is the time for a new ‘crea- Lourdes. In addition, there are a second time through his own suf- tivity’ in charity, not only by en- multitude of smaller journeys to fering. Rarely has the mysterious suring that help is effective but al- local places of pilgrimage. These connection between suffering and so by ‘getting close’ to those who pilgrimages are a special oppor- salvation been made so tangible suffer and showing them solidar- tunity for the pilgrims – and for for those of us living today. ity, so that the hand that helps is those accompanying them – to ex- In our present times, this con- seen not as a humiliating handout perience suffering, to share it and 68 DOLENTIUM HOMINUM N. 78-2012

to provide help in union of body, the rule is that the wishes of the itation of drug addicts, Fazenda soul and spirit. Here I can do no guest are to be carried out as far da Esperança, is entirely based on more than cast a spotlight on the as possible. If he or she wishes to living with the Word of God. Liv- healing power of these pilgrimag- run, dance, or sit in the corner for ing with a word for a given period es. The miraculous physical heal- the whole day, then the carer runs, of time liberates the addicts. The ings are rare transcendental signs dances or sits with him or her. concrete experience of the Word of of the healing presence of God. True miracles of love occur, such God as a word that heals and at the More frequent, on the other hand, as when an autistic person sud- same time leads us to truth should are the miracles of inner healing denly smiles, or when someone apply more strongly throughout the with occasional physical effects, who has always crept into a corner routines of medicine and nursing. and the miracles of the power to suddenly starts to dance. In some Christus medicus and medi- embrace suffering and to unify it cases, carers from the home also cus alter Christus: the two must with the suffering of Christ, and take part. The manager of a care be brought together. The physi- thus to give it meaning. For the home was once asked if it was not cian can only become alter Chris- carers who experience this hap- rather depressing for the carers tus when, alongside the scientific pening, it opens up a new dimen- to experience how, for a limited craft of the doctor, he or she also sion in their view of those who time, an atmosphere could be cre- learns to approach the sick in the suffer, of their dignity and great- ated for the young people that was manner of Christ. ness, but also of their loveliness impossible to achieve in the home To return to my starting point: despite all the alterations that suf- with its limited staff. She replied We will not be able to change the fering often brings about. that the opposite was the case. She constraints of modern medicine A recent initiative, which is be- said that the carers were extreme- and nursing, and we must live ing taken up more and more in ly thankful that they had the op- with the restrictions these impose the Order of Malta, is the organ- portunity to see those under their on pastoral and holistic caring. isation by young people of holi- care in such good circumstances, But I do not see this as any reason day camps for handicapped young and to gain new insights into them for a Catholic agency to abandon guests, in most cases those living and their capabilities. Needless to this field to others. Instead, we in care homes. Here, I particular- say, the young people who act as must create alternative spaces for ly wish to mention the camps in carers at the camps also undergo experience, making it possible for poorer countries such as in Ro- a change when they return home. physicians and carers to compre- mania or Lebanon, organised for To supplement these examples, hend the Christian dimensions of severely mentally and physically I would like to mention a further healing that come from our faith, handicapped young people. One- example from another initiative. and with Christ’s help to make it on-one care is the normal prac- Father Hans Stapel’s new move- easier for those who suffer to ac- tice. For the duration of the camp, ment for the healing and rehabil- cept their suffering.

ROUND TABLE Health-Care Workers at the School of Christ the Physician and the Witness of the Blessed John Paul II

DR. ROSA MEROLA Musivi Mupendawatu, and to all reference to my field of work and Psychologist, psychotherapist, those who work with them for al- when referred to the humanisa- Consultant of the Ministry lowing me the privilege of taking tion of prisons, especially today, of Justice, Rome, part in this important event for in a society in which the gravity Consultor of the Pontifical health-care workers who, in bear- and ferocity of some crimes in- Council for Health Care ing witness to their professional- creasingly attain the honours of Workers, ism, in the light of the Magiste- the news and provoke disquiet, the Holy See. rium of the Blessed John Paul II, generating indignation on the part with daily human and Christian of public opinion. commitment, take part in the cel- This is a pressing task, however, would like to extend my heart- ebration of the high value of ‘ser- for those such as myself who have Ifelt thanks to the President of vice to life’, respecting its dignity engaged in a specific professional the Pontifical Council for Health and its transcendence. choice and a choice as regards life Care Workers, H.E. Msgr. Zi- This subject could appear to which is dedicated to that difficult mowsky, to its Secretary, Msgr. be dissonant when analysed with process of the retrieval and reha- DOLENTIUM HOMINUM N. 78-2012 69

bilitation of the personality of a like myself, as a woman and a self which is further penalised by criminal, convinced that a society mother, with the sensitivity of overcrowding and by incongru- that wants to grow in its level of a worker, have chosen this as a ous and inadequate medical and civilisation must assure to every- life’s mission, want to take care psychological care, where, para- one, and to the Cains of this world of this imprisoned humanity, and doxically, this last is not even rec- as well, the inalienable rights of have adopted the exhortation of ognised as being a health question the human person, so as to con- the Blessed John Paul II that was by the Ministry for Justice or the tribute, each person in his or her expressed in his Letter to Woman Ministry for Health. This is made own small way, to give to those of 29 June 1995: ‘to see with the more burdensome by insufficient who have erred an opportunity for heart, in those troubled faces the government funds which con- moral redemption so as to find a suffering face of Christ’, can testi- tinue to be reduced and, last but human dimension, and then to re- fy that prison is an ineluctable and not least, by an atavistic lack of construct with a renewed spirit a contradictory reality: it is a con- staff at the level of wardens, who life that has been broken by devi- tainer of sadness, of hopelessness, have a very severe work burden ance. of poverty of the spirit as well, of which does not facilitate an edify- As one can well imagine, the a terrible miserable apathy, but it ing and cooperative relational cli- commitment to invoke the cen- is also a forceful and supportive mate within the prison walls but trality of the person and his or community; it is a beating wish which itself becomes conflict be- her values is not something that is for moral and social redemption; tween those who believe in the re- simple to do in a context such as it is a wish for rebirth through the educating function of punishment that of a prison in which, still to- sublimation of the suffering of de- and those who see repression as day, are to be found in daily prac- tention, and it is also joy both for the only suitable method to be tice points of conflict between the those, on the on hand, who have applied in prisons. juridical sphere and the ethical di- travelled down that thorny path- Cases brought to the attention mension – a world that is disqui- way of critical re-elaboration of of a psychologist, especially dur- eting and in continual transforma- the self and conquered with sac- ing the first stage of detention, tion, a place of suffering which rifice, and for those workers, on have a high frequency of symp- detention makes much worse, the other, who have tenaciously toms of anxiety and depression, and in which, if we take for ex- and courageously provided sup- with associated gastrointestinal ample the Italian situation, there port, receiving professional grat- troubles, heart disturbances, in- live, amongst the leading axes of ification and gratitude expressed somnia, asthenias, crises of claus- its constitutive essences, security through simple words and grate- trophobia, behaviour involving and treatment, 67,000 people, as ful eyes. self-injury and hetero-aggressive compared to what is a maximum Relating at the initial stage with conduct, as well as suicide at- capacity of 45,000. a person who enters a prison for tempts – there have been one hun- Indeed, prisons of the least and the first time is like communicat- dred and forty suicides since the the disinherited is a condensa- ing with an absent being, a being beginning of the year. tion of humanity made up of very who is emotionally regressed, up- Side by side with these aspects many people with special features set and disorientated, but a being others involving psychological and problems, a kaleidoscope of aware, however, that he or she has anxiety emerge which, although histories and situations which lost his or her dignity and with inherent in this totalising insti- are different from each other, all that dignity his or her identity as tution, mark in an indelible way of which, however, are marked well, something which involves the minds of individuals, such by malaise and suffering; peo- his or her family in an exhausting as, for example, the restriction of ple who are often the annihilated reciprocal anguish: people emp- narrow spaces, worry and shame victims themselves of isolation tied of their essence, thrown onto at the length of the punishment, and social marginalisation; an ex- a camp-bed with their gaze lost in unwanted company, forced free istential hopelessness, if not of the void, waiting for another day time, loneliness, illness, and the class, which creates predestined in their lives to pass asking wheth- loss of an ability to make deci- victims whom society has helped er it is worthwhile to have lived; a sions about one’s life. to produce and which it reinforces suffering of the soul that is a part Within these dynamics the ef- with its consumerist myths which of daily life and often finds conso- ficacy of the therapeutic relation- privilege appearing more than be- lation in gestures of a gravity that ship of the role of a psychologist ing. cannot be repaired and which cer- will depend not only upon the All of us, instinctively, think tainly cannot be solved by resort- experience and the specific con- that prison is a logical and just ing to the construction alone of tents of the profession but also, consequence of wicked behav- new places of detention. and above all else, upon his or her iour, or anyway behaviour against The condition of incarcera- ability to listen, upon empathet- the law, and this is an undeniable tion can cause the appearance of ic capacities to communicate, to truth. symptoms of illness at a somat- support, to consider, to care and But for those who live this real- ic level, where the mental state to understand the other who is in ity from within, bearing in mind of the individual plays a pre-em- state of malaise, providing him or the pain of those who have been inent role, and whose most dev- her with gradual confidence, in a victims of a crime; those who, astating effect is that of a divided dimension that expresses the ex- 70 DOLENTIUM HOMINUM N. 78-2012

act opposite, making him or her gaged in with authentic motiva- was most rejected and disadvan- see the possibility of a future, tion, passion and determination, taged, in order to promote his dig- hope as regards his or her life, insight, an absence of prejudice, nity and to defend his sacred and and its moral meaning in a com- and solidarity – that solidarity immutable rights. mitment to responsible rehabilita- which the Blessed John Paul II On more than one occasion he tion. defined in his ollecitudoS rei so- directed this attention and this sen- What animates our tenacious cialis as ‘Christian virtue, steady sitivity to people in prison. With and obstinate work is that ‘plac- and persevering determination to infinite mercy, on 27 December ing oneself at the service of life’, work for the common good, striv- 1983 he visited at the prison of that ‘giving of oneself in agape’, ing to feel like one who suffers’. Rebibbia his would-be assassin, which takes care of imprisoned During my recent years of ser- Alì Agca, welcoming him with people with initiatives that solicit vice I have listened to a very large words of forgiveness and paternal profound reflections, which testi- number of life histories, some dra- love, embracing him and hold- fies to contents involving human- matic, some so atrocious that they ing in his own hands that hand ity and moral support, because it give you the shivers, in the face of that had acted against him so as to is in contexts of suffering such as which you lose you breath, with kill him. This is an event that de- prisons that the need for comfort the eloquent sharing of silence by serves a commemorative plaque. in people is more strongly per- which to understand human frail- On the occasion of the Great Ju- ceived, as well as their need for ty in the mystery of the incarna- bilee, in June of the year 2000, introspective searching, for an tion of Christ; an expression of at the prison of Regina Coeli, he observed but never experienced nearness to a person to whom is went to celebrate Holy Mass; with spirituality which is often borne entrusted in primis the hope of his contagious and convincing vi- and indeed undervalued as an in- bringing light in the darkness of tal force he addressed the prison- volving dynamism that can lead that conscience that continues in ers that were present and exhort- to a concrete conversion of the its search, by small steps, in a sci- ed them to transform their faith people concerned; the need for entific, rigorous and incisive work into an opportunity for redemp- a wish, which is at times not ex- of re-education, that ontologically tion, into an opportunity for en- pressed so as not to appear weak based anthropological unity, giv- counter and dialogue, as creatures or vulnerable, to go down a path- ing full actuation and meaning to loved by God who, in going back way of faith and reconciliation the concepts of the welcoming, to choosing good, redeem their as redemption of one’s own guilt accompanying and rehabilitation dignity by beginning to write new – daily searching for protection of a person in prison, according to pages of their lives in the dimen- from on high expressed by wear- the Christocentric ecumenism of sion of the rebirth of Being. ing a rosary round one’s neck, Pope John Paul II. Following his illuminated ex- a rosary that has been obtained During his long pontificate, ample, as a prison psychologist, from somewhere, perhaps created which began on 22 October 1978 a believer and a humble agent at by the person’s own hands using with the homily ‘do not be afraid, the service of life, above all of fruit or olive stones. open your doors to Christ’, John marked and suffering life, I take Our task as prison psycholo- Paul II left in the hearts of every- my heart and my professional- gists is as complex as it is re- one, believers and non-believers ism every day to a place where warding and it is one which must alike, a deep furrow with his char- certainties vacillate, where dis- overcome various defensive intra- ism, with his exceptional human- may clings onto wise words, and psychical barriers so as to acquire ity, and with his witness of the ac- where one runs the risk of trag- as regards the imprisoned person ceptance of suffering, enunciated edies when suitable supports are a culture of relationships which is in his apostolic letter Salvifici do- absent. Knowing and observing able to secure a breach in that ar- loris. that suffering reality of life, given mour of personal characteristics, This poet Pope, the protagonist the long service that I have pro- which is at times only apparent, in of epochal events of modern his- vided there, I hope for greater and order to reach a person’s feelings tory, with a lively personality and untiring synergetic energy on the and heart, working with sensitiv- a light-filled look, always sup- part of all of the forces working ity that is centred around the other ported Humanity in its weakness, in prison institutions for whom I person, and maintaining respect speaking about peace and uni- humbly ask of the Holy Father, for the dignity and sacredness of versal love; walking at the side at the end of this paper of mine, a life, a sensitivity that must be en- of man, especially that man who special blessing. DOLENTIUM HOMINUM N. 78-2012 71

FRIDAY 25 NOVEMBER The Role of Associations and Organisations of the Lay Faithful in the Promotion of Life

FR. JÁN Dˇ ACˇ OK, SJ there was a steady spread of nu- or to exercise other works of the The Pontifical Gregorian merous Catholic international or- apostolate such as initiatives of University, ganisation which covered a vast evangelization, works of piety or Rome. area of fields of action ranging charity, and those which animate from the family to professional the temporal order with a Chris- activities and which concerned tian spirit’.9 the sectors of education, culture, A further flowering of lay as- politics, social communications, sociationism was confirmed in 1. Some Brief Historical and human promotion’.4 Catholic 2004 with the publication in 2004 References Action offered lay people a solid by the Pontifical Council for the formation, deepening in them an Laity of Il Repertorio delle asso- The associationism of the lay awareness of their vocation to the ciazioni internazionali di fedeli faithful1 belongs to the funda- apostolate and holiness. which listed 123 associations of mental mission of the Church and It was therefore logical that the the laity. These depend in a juridi- her history. One need only re- Second Vatican Council acknowl- cal sense on the Pontifical Coun- fer to the activities of lay people edged the great importance of the cil for the Laity. Those associa- expressed through the monasti- apostolate of associations which tions which depend in a juridical cism of the first millennium and ‘corresponds to a human and sense on other dicasteries of the to the mendicant Orders of the Christian need and at the same Roman Curia and those that have medieval period. During the six- time signifies the communion and a diocesan or national character teenth century the spirit of the as- unity of the Church in Christ’.5 are not listed in this document.10 sociationism of the lay faithful According to the Second Vatican In this paper I will concentrate for was expressed through various Council, the lay faithful ‘have the the most part on certain aspects ‘brotherhoods, orators and Mar- right to found and control such of the contribution made by John ian congregations’.2 Later, during associations and to join those al- Paul II to lay associationism. the nineteenth century, the Spirit ready existing’,6 maintaining, nat- of God inspired other providential urally, ‘the proper relationship to works, such as the ‘Vincentian Church authorities’.7 This Council 2. Associationism and the conferences’ of the Blessed Fed- also recommended cooperation at Promotion of Life According erico Ozanam, the Catholic apos- an international level: ‘the glob- to John Paul II tolate of St. Vincenzo Pallotti, the al nature of the Church’s mission educational work of St. Giovan- requires that apostolic enterpris- This Pope described this ar- ni Bosco, the social work of the es of Catholics should more and ea in summarising fashion in his Blessed Adolph Kolping’,3 and more develop organized forms in post-synodal apostolic exhorta- many other initiatives through the international sphere. Catholic tion Christifideles laici on the which the associationism of lay international organizations will vocation and mission of the laity people was expressed. more effectively achieve their in the Church and the world: ‘In The end of the nineteenth cen- purpose if the groups comprising some ways lay associations have tury and the first half of the twen- them, as well as their members, always been present through- tieth century were periods that are more closely united to these out the Church’s history as vari- characterised Catholic Action, international organizations’.8 This ous confraternities, third orders which developed in particular is also the approach of the current and sodalities testify even today. during the pontificate of Pius XI Code of Canon Law which states: However, in modern times such and was understood as a funda- ‘In the Church there are associa- lay groups have received a special mental matrix of the diversified tions distinct from institutes of stimulus, resulting in the birth and associationism of lay people, at consecrated life and societies of spread of a multiplicity of group least until the Second Vatican apostolic life; in these associa- forms: associations, groups, com- Council. The document ‘Interna- tions the Christian faithful, wheth- munities, movements’ (n. 29). tional Associations of the Faith- er clerics, lay persons, or clerics John Paul II also listed the funda- ful’ of the Pontifical Council for and lay persons together, strive in mental criteria of the discernment the Laity describes this develop- a common endeavour to foster a and the ecclesiality of Catholic ment as follows: ‘During the first more perfect life, to promote pub- associations: a) the primacy given decades of the twentieth century lic worship or Christian doctrine, to the vocation of every Christian 72 DOLENTIUM HOMINUM N. 78-2012

to holiness; b) the responsibility 87). The same vision is well em- ever is opposed to life itself, such of confessing the Catholic faith; phasised by Benedict XVI who, as any type of murder, genocide, c) the witness to a strong and sol- in his encyclical Caritas in veri- abortion, euthanasia or wilful self- id communion expressed through tate, writes: ‘Yet we must not un- destruction, whatever violates the union with the Pope and the local derestimate the disturbing scenar- integrity of the human person, bishop; and d) conformity with ios that threaten our future, or the such as mutilation, torments in- and participation in the apostol- powerful new instruments that the flicted on body or mind, attempts ic goals of the Church; e) a com- “culture of death” has at its dis- to coerce the will itself; whatev- mitment to a presence in human posal‘ (CiV, n. 75). er insults human dignity, such as society which…places it at the The importance of the mission subhuman living conditions, arbi- service of the total dignity of the of Catholic associations and or- trary imprisonment, deportation, person’.11 The witness of Catho- ganisations was strongly empha- slavery, prostitution, the selling lic associations must bear fruit in sised by John Paul II himself: ‘If of women and children; as well as daily life. charity is to be realistic and ef- disgraceful working conditions, The fifth criterion demonstrates fective, it demands that the Gos- where men are treated as mere the specific roles of associations pel of life be implemented also tools for profit, rather than as free and organisations of the lay faith- by means of certain forms of so- and responsible persons; all these ful in promoting life. This applies, cial activity and commitment in things and others of their like are in particular, when one takes into the political field, as a way of de- infamies indeed. They poison hu- consideration a global vision of fending and promoting the value man society, but they do more the contemporary world and the of life in our ever more complex harm to those who practice them possibilities that are offered by and pluralistic societies. Individu- than those who suffer from the in- present-day means of communi- als, families, groups and associa- jury. Moreover, they are supreme cation. With respect to a new cul- tions, albeit for different reasons dishonour to the Creator’ (n. 27). ture of life, it is sufficient to refer and in different ways, all have a The same text is taken up in other to the encyclical Evangelium vi- responsibility for shaping society documents of the Church as well, tae where John Paul II encourages and developing cultural, econom- amongst which we may cite the decisive commitment as regards ic, political and legislative pro- encyclicals Veritatis splendor and the new evangelisation: ‘Evange- jects which, with respect for all Evangelium vitae. These grave lization is an all-embracing, pro- and in keeping with democratic crimes, unfortunately, are greatly gressive activity through which principles, will contribute to the increasing in number. the Church participates in the pro- building of a society in which the phetic, priestly and royal mission dignity of each person is recog- 3.2. The organised fight of the Lord Jesus…This is also nized and protected and the lives against human life the case with regard to the proc- of all are defended and enhanced’ and the family lamation of the Gospel of life, an (EV, n. 90). These words of John integral part of that Gospel which Paul II, therefore, are very clear John Paul II in his encyclical is Jesus Christ himself. We are at and may constitute for us an ur- Evangelium Vitae speaks about the service of this Gospel, sus- gent imperative. ‘scientifically and systematical- tained by the awareness that we ly programmed threats’ and goes have received it as a gift and are on to emphasise: ‘we are in fact sent to preach it to all humanity, 3. Some Disquieting faced by an objective “conspiracy “to the ends of the earth” (Acts Contemporary Scenarios against life”, involving even in- 1:8). With humility and gratitude ternational institutions, engaged we know that we are the people Today’s world offers a broad in encouraging and carrying out of life and for life, and this is how gamut of scenarios that have very actual campaigns to make contra- we present ourselves to everyone’ worrying aspects. Msgr. Z. Zi- ception, sterilization and abortion (EV, n. 78). mowski, the current President of widely available’ (EV, n. 17). In another passage from the the Pontifical Council for Health same encyclical John Paul II goes Care Workers, characterises this 3.3. Health care as an instrument on to say: ‘By virtue of our shar- world as ‘a sort of arena where of the ‘culture of death’ ing in Christ’s royal mission, our the civilisation of life and the civ- support and promotion of hu- ilisation of death confront each Traditionally, hospitals and man life must be accomplished other’.12 Here I can refer to only health-care institutes have been through the service of charity, some of these scenarios. seen, and today they are still which finds expression in person- seen, as the ‘crossways of life’. al witness, various forms of vol- 3.1. Crimes against life and In them people are born, experi- unteer work, social activity and human dignity ence frontier situations, and die. political commitment. This is a They are places that offer good particularly pressing need at the These had been already list- opportunities for personal re- present time, when the “culture of ed by the pastoral Constitution flection and for evangelisation. death” so forcefully opposes the Gaudium et spes of the Second Well-trained health-care workers “culture of life” and often seems Vatican Council with the follow- can become witnesses to, and the to have the upper hand‘ (EV, n. ing words: ‘Furthermore, what- preachers of, faith and hope; they DOLENTIUM HOMINUM N. 78-2012 73

can become fires which ignite tive health, gender/homosexual- in providing motivations for ac- other fires. Unfortunately, how- ity, post-humanism, etc.) which tivity in other places. These cen- ever, some health-care workers aim at relativism situationism, tres could create a world network and health care in some countries exasperated subjectivism and with each other, with a mutual ex- have become the most effective cynical hedonism, with a tragic change of information, and this instruments of the ‘anti-culture deformation which leads to the is because the way that the repre- of death’. One need only men- destruction of young people and sentatives of the ‘culture of death’ tion here: abortions, artificial fer- the family. The new evangelisa- act is very often the same or very tilisation, the elimination of em- tion thus must aim at the unmask- similar, being solely adapted to bryos, the manipulation of born ing of these ideologies and prac- the local mentalities and specifi- and unborn life, experimentation tices, and of the anti-culture of cities. In this way, one could hope with embryo stem cells, contra- death, and at a decisive defence of that the refined strategies of the ception, assisted suicide, euthana- every human life and every fam- ‘culture of death’ can be recog- sia, etc. Some health-care work- ily. What could be the answer of nised for what they are in other ers and some health-care systems the lay faithful, their associations parts of the world as well, and kill professionally. The ‘culture and their organisations? one could strengthen the culture of death’ even acts through them. of life. Catholic lay associations For this reason, the tendency is and organisations could provide growing stronger to make health- 4. Some Practical Proposals effective help this field. care workers act without any re- morse of conscience and to ensure 4.1. A worldwide network of 4.2 . Strategies for the ‘culture that they are not punishable and close cooperation of life’ obtain economic profit from such activities, etc. To kill other peo- This is very much to be hoped According to the invitation ple, it is necessary to orientate the for, indeed it is necessary, at a lo- of John Paul II, we should draw whole health-care system, health- cal, regional, international and up ‘cultural, economic, political care institutions, laws, the world planetary level. Cooperation be- and legislative projects’13 for the of insurance, health-care ethics, tween neighbouring countries promotion and defence of eve- etc. In addition, it is clear that the could produce much good fruit ry human life. For this reason, ‘pseudo-culture of death’ is not in here and these are countries which we should ask ourselves: what the least interested in having an have similar levels of health care kind of strategies for the ‘culture effective health-care system. In and where the problems are sim- of life’ do we need in our coun- other words: when the health-care ilar. Cooperation should aim not try? Who can work together in system does not function well it only at the provision of informa- this area? Who should do this, is easier to kill. This is the reason tion but also at formation and what should be done, and how why, in non-ecclesial institutions, the inspiration of effective activ- should it be done? It would also health-care workers can bear wit- ity. As regards the defence of hu- be very useful to know the strate- ness through conscientious objec- man life, we are at war and we gies against life in one’s own di- tion. In health care the new evan- will be at war until the end of the ocese and one’s own country. In gelisation must strengthen the world. When you are at war it is this field, a delegate for the ‘cul- maturation of consciences and very important to know the strate- ture of life’ could be useful who lead to a strengthening of the in- gies of the enemy and those who would be a coordinator of strat- stitution of conscientious objec- work with him. In a few words, egies and activities in favour of tion. as regards today’s world we must life promoted by very many asso- know who and what is at work, ciations and organisations of the 3.4. The new ideologies how they work, with whom one Catholic laity. can work and how one can work Since the publication of Evan- – of course encouraging every- 4. 2. Delegates for the ‘culture gelium Vitae, the situation has one to act for the culture of life. of life’ grown worse and has become It is for this reason that it is very more complex and refined, with important to create certain cen- It evident that the ‘culture of the proliferation of institutions tres in various places in the world life’ is a very broad field and in- that are directly involved in the which could observe the activi- volves health-care workers, phar- ‘conspiracy against life’. Health ties and strategies of the institu- macists, families, the acceptance care is the privileged field where tions and organisations involved of children, the upbringing of this ‘conspiracy’ is implement- in the culture of death, unmask children and young people, and ed, where the urgent questions their ideologies and their practic- the taking care of elderly people of bioethics are encountered and es and, on the other hand, observe in particular, but it also involves where the ‘anti-culture of death’ the activities and strategies of the teachers, politicians, economists becomes stronger. These realities institutions and organisations that and all those people who can have are accompanied and supported are involved in the culture of life. an influence in this field in both by new ideologies (for example: Initiatives connected with the cul- a negative and a positive sense. radical individualism and radical ture of life could be useful not on- The delegate for the ‘culture of feminism, sexual and reproduc- ly as simple information but also life’ should be a bishop or a priest 74 DOLENTIUM HOMINUM N. 78-2012

who is entrusted with his task Conclusions Notes by the local bishops’ conference. The tasks of this delegate should In the fight against human 1 The Catechism of the Catholic Church means by the term ‘laity’: ‘all the faithful involve: coordinating activities life, unfortunately, any ideolo- except those in Holy Orders and those who in favour of life at a national lev- gy was, and is, acceptable, such belong to a religious state approved by the el; being in contact with the vari- as Nazism, Communism or Lib- Church. That is, the faithful who by Bap- 14 tism are incorporated into Christ and inte- ous committees of the bishops’ eralism. One may observe that grated into the People of God…[who] have conference, with institutions and the strategies and methods used their own part to play in the mission of the with other countries; providing against human life and human whole Christian people in the Church and the world’ (CCC, n. 897). information on similar initiatives dignity were similar and are sim- 2 S. Ryłko, ‘Prefazione’, Pontificio Con- in other countries; being in con- ilar. For this reason, the culture siglio per i Laici, Associazioni Internazion- tact with the parliamentarians of of life needs, and will need, eve- ali di Fedeli. Repertorio (Libreria Editrice Vaticana, Vatican City, 2004), p. 11. his own country and with influ- ry finger, every hand, every head 3 S. Ryłko, ‘Prefazione’, Pontificio Con- ential people to whom should be and every heart. Only with the siglio per i Laici, Associazioni Internazion- explained the questions and is- Lord of life and working together ali di fedeli. Repertorio, p. 11. For the histor- ical aspects see also T. E. Woods, Jr., How sues connected with the defence can we do much more. The role of the Catholic Church built Western Civili- of life or the fight against life in the associations and organisations zation (Regnery Publishing, Inc., 2005); G. order to convince them to be in of the lay faithful in promoting Carriquiry Lecour, ‘L’associazionismo dei fedeli, con particolare riferimento alla pro- favour of life; and disseminating life is, therefore, of urgent impor- mozione di una cultura della vita’, (in press), information on tendencies that tance and of a historic character. paper given to the Seminario di chiusura del seek to go against human life, etc. Let us except the invitation of the 25o Anniversario dell’Istituzione del Pon- tificio Consiglio per gli Operatori Sanitari, It is greatly to be hoped that the Blessed John Paul II and Benedict Rome, 5 February 2011, pp. 1-2. delegate for the ‘culture of life’ at XVI to engage in gospel, creative 4 S. Ryłko, “Prefazione”, In: Pontificio a national level will have people and convincing witness to the cul- Consiglio per i Laici, Associazioni Interna- zionali di fedeli. Repertorio, pp. 11-12. who work with him in every dio- ture of life. 5 The Second Vatican Council, Decree on cese and in every deaconate. I am I would like to end this paper the apostolate of the laity Apostolicam Actu- convinced that through delegates with the words of encouragement ositatem, n. 18. 6 Apostolicam Actuositatem, n. 19. As for the ‘culture of life’ one could of Benedict XVI taken from his regards the mission of the lay faithful, the do a great deal to foster respect post-synodal apostolic Exhorta- Catechism of the Catholic Church makes for every human life. tion Africae munus which were clear that ‘Social action can assume vari- ous concrete forms. It should always have addressed to the laity of Africa the common good in view and be in con- but also to the laity of the whole formity with the message of the Gospel and 5. An Expression world: ‘It can be helpful for you the teaching of the Church. It is the role of the laity ‘to animate temporal realities with of Gratitude to form associations in order to Christian commitment, by which they show continue shaping your Christian that they are witnesses and agents of peace On this occasion I would like to conscience and supporting one and justice’’ (CCC, n. 2442). 7 Apostolicam Actuositatem, n. 19. thank all the members of the very another in the struggle for jus- 8 Apostolicam Actuositatem, n. 19. many lay Catholic organisations tice and peace. The Small Chris- 9 Code of Canon Law, can. 298 - §1. See and associations that have dedi- tian Communities (SCCs) and also: cann. 215, 216, 225, 299 – 329. cated, and dedicate, their creativ- the “new communities” are fun- 10 Cf. Pontificio Consiglio per i Laici, As- sociazioni Internazionali di fedeli. Reperto- ity and their forces to service to damental structures for fanning rio. The predecessor of this document is Les other people and in particular to the flame of your Baptism…I al- organisations internationales catholiques sick people. Naturally enough, so encourage you to have an ac- (OIC), edited by the then Consilium de La- icis (cf. Bulletin Laïcs aujourd’hui, nn. 13- it is impossible to present here a tive and courageous presence in 14, 1973). long list of these associations and the areas of political life, culture, 11 Cf. John Paul II, Christifideles laici, organisations of the Catholic lai- the arts, the media and various as- n. 30. 12 Z. Zimowski, Presentazione della XX- ty. The Father ‘who sees what you sociations. Do not be hesitant or VI Conferenza Internazionale (Pontifical do in private’ (Mt 6:6) will cer- ashamed about this presence, but Council for Health Care Workers, Vatican tainly reward them in a generous be proud of it and conscious of the City, 2011), p. 3. 13 John Paul II, encyclical Evangelium vi- way in this life and in the future valuable contribution it can offer tae, n. 90. life as well. to the common good!’ (n. 131). 14 Cf. V. Boukovsky, L’Union euro- péenne, une nouvelle URSS? (Éditions du Rocher, Munich, 2005). DOLENTIUM HOMINUM N. 78-2012 75

Hospitals: Places of Mission and Care

H.E. MSGR. JOSÉ LUIS ing Christ who reconciles us and volunteers who every day live in a REDRADO, O.H. invites us to his Easter’. health-care, hospital environment? Secretary Emeritus I wanted to begin my short pa- An entire army of people who are of the Pontifical Council per with these strong, real and pro- connected with hospitals, places for Health Care Workers, phetic phrases which express the that are larger than any parish. the Holy See. importance of hospitals as privi- We may repeat, therefore, that leged settings for evangelisation. places of suffering and care are the The whole of humanity passes most frequented temples of hu- through hospitals: the rich and the manity; they are the most univer- I. THE WHOLE OF poor, the wise and the ignorant, sal and the most ecumenical. They HUMANITY PASSES children, young people and the el- are places of life and of hope; they THROUGH HOSPITALS derly; Muslims, Catholics, Protes- are sacred places. tants, Buddhists, Jews…and even This is something that was said It was the month of Octo- those who say that they do not by Benedict XVI with the follow- ber, and the year was 1983. The believe. The whole of humanity ing words: ‘A hospital is a place Church was celebrating the Synod passes through hospitals which are that we could say is in some way on Reconciliation; Fra. Pierluigi the most universal and most ecu- ‘sacred’, where the frailty of hu- Marchesi, the Prior General of the menical settings that exist; I would man nature is experienced but al- Hospital Order of St. John of God, venture to say that they are the so the enormous potentialities and was taking part as an ‘observer’. setting where a people measures resources of the invention of man Fr. Marchesi was a great defender its own culture, its own develop- and technology at the service of of the sick, a man of frontiers and ment, its own technology, its own life’ (Address of 22 April 2007). of great prophetic vision. On 15 humanity and its own religion. A And this is also something that October of that year, in this same hospital is a precise thermometer was said by John Paul II in his synod hall, in front of the Pope, of the values of a people. Message on the occasion of the he took the floor and said: ‘It is al- ‘Hospital’, a word that is more World Day of the Sick in Wash- ways edifying to take sick people than magical, not in a physical, ar- ington in the year 2003: ‘Catho- to sanctuaries, at least those who chitectonic, sense, but in a sym- lic hospitals should be centres of can do this, even though they are bolic one; what it is, what it rep- life and hope which promote – to- not always those who most need resents, what it means as a place gether with chaplaincies – ethics this: today it is first and foremost of encounter, a place of care and committees, training programmes necessary for the Church to engage of hope, and as a sacred temple of for lay health workers, person- in a pilgrimage in hospitals where salvation. al and compassionate care of the in many countries more people Each year the lives of over sick, attention to the needs of their go to than they do to parishes twenty million people are treated families and a particular sensitiv- and where the presence of Christ and ‘touched’ in a certain way in ity to the poor and the marginal- who wants reconciliation is alive. a health-care centre and by a fol- ized. Professional work should be This needs an organised, planned lower of the Order of St. John of done in a genuine witness to char- and vivified form of pastoral care God – a religious or co-worker. ity, bearing in mind that life is a in health, a new catechesis for I repeat the point: twenty million gift from God, and man merely its health-care personnel at all lev- people go to – pass through – the steward and guardian’ els: a catechesis about life, about hospitals of St. John of God, a fig- illness, about suffering and about ure that amounts to three hundred dying for the people of God: a re- institutions. And if the Church has view of the apostolic dimensions 120,826 Catholic health-care insti- II. TESTIMONIES2 of souls consecrated to service to tutions,1 can you tell me the num- the sick and lastly a renewed for- ber of people (patients and their For many people a stay in a hos- mation for those ministers of the family relatives) who pass though pital constitutes an important mo- sacraments who work in hospitals. these ‘sacred’ temples which are ment; it poses questions, it is an One can understand the attention called hospitals, Catholic hospi- experience that ‘marks’, and it is a to pastoral care for specific sec- tals? place of numerous encounters, of tors: workers, intellectuals, young And in addition, have you ever many lives. people, tourism and marginalisa- stopped to think about how many A hospital is not a bar, a cinema tion, the family and ecologists; let sick people go to hospitals that are or a discotheque but a place that us not forget that we will all, we as the property of the state, of secu- poses many questions to us, that well, one day, belong to the peo- lar agencies or of the Church? And reminds us that we are fragile, a ple of the sick and the dying: this all the medical personnel, nurses, place where, perhaps, one will will be an inevitable way of meet- psychologists, pastoral workers, or die. A hospital is a place of a great 76 DOLENTIUM HOMINUM N. 78-2012

deal of movement, both external are threatened by suffering and daughter, have only been comfort- and internal, in constant contrast, illness. You are surprised by see- ed by the words of the priest who where bodies are regenerated and ing many mothers – many families celebrated the baptism and the fu- people as well, where people have – at the foot of the cross of their neral of our daughter”. an opportunity to change, to con- children in pain. – I would also like to narrate the vert, because hospitals are ‘clin- How much strength, how much testimony of a girl aged eight who ics of the Spirit’ (Paul VI). This pain, how many questions, how had had an accident, together with second part of my paper seeks to much mystery is experienced in her cousin, and whom we visited demonstrate all of this through tes- these hospitals! Our religious ser- with a certain assiduousness. After timonies. vice in a paediatric hospital is not a she had been discharged, one day Pain, illness, suffering and hos- cold and chronometered presence; she came to visit us in the hospi- pitals are settings for observation; it is, rather, a life, a sign. We see tal and amongst other things she they are schools, universities, an this in the numerous declarations brought us the following letter: opportunity for a new drawing of relatives. Allow me to give me ‘Dear St. John of God, my grand- near to life and at times also for some examples: mother offers you this bunch of an authentic conversion and for – “A thousand thanks, Elvira, flowers because you healed my the apostolate. To demonstrate the you have helped me a great deal”. cousin. Heal all of the children in validity of this statement, I would This is what was said by a mother this hospital. Help Yolanda and like to refer to two groups of testi- to a woman who paid a visit to her Gustavo, Rafa, and others, so that monies: in the first I will describe after the funeral of her daughter. they will get better, as you did certain saints who changed their – I remember the anxiety of a with us. My grandmother sends lives by entering into contact with young couple faced with the ill- you these flowers so that you can pain; the second is made up of ness of their child who died at the heal other children. I want you to people from all walks of life who age of three months. How much give a lesson to those cooks who went through an experience of suf- time did they spend in the chapel produced very bad food which the fering. between hope and desperation! children in the hospital do not like. – And the mother of Jordi: with I am leaving you my crutches be- a) Saints how much love did she care for cause I no longer need them be- her child! cause you healed me. I am leaving Some of them experienced ill- – How many families wait for us them to you because another child ness in the first person; for oth- to go and visit them and often say may need them, but I ask you to ers, the majority of them, this ex- to us: we were waiting for you! ensure that nobody else needs perience acted to direct their lives, – And that father, Paco, who them. Because I believe that peo- their vocations, and they went was desperate because his son had ple should not die and suffer, be- through that experience by being spina bifida and did not believe in cause if all these horrible things in contact with people who suf- anything, who said that he had lost did not exist, the whole world fered. his faith…We encouraged him to would live in a happy way. I say Amongst the first we find St. Ig- move out of his darkness and his this to you with affection. Isabel natius of Loyola who, when con- sadness and after a few days we María”. valescing from a wound, encoun- noticed more light and tranquilli- tered God and offered Him his ty in that home and in that couple c) A river of witnesses (Fellini, own life. Amongst the second it with their child. Carreras, Paul Claudel, is right to refer to those two great – And what should be said about Mounier and many stories of champions of charity: John of God Alice aged twelve, Juan aged 8, people who have suffered) and Camillus de Lellis. Both went Gemma aged nine with leukaemia, through a negative experience of José Manuel aged six, and Maria I will offer here two important hospitals because of the way in aged three? testimonies of people who are very which sick people were treated; – This is the observation of a fa- well known in the world of art and this experience led them to found ther: “At work I feel distant and I who experienced pain. I am refer- their respective religious institutes do not trust my colleagues. I have ring to the film director Federico with the intention of making such always believed that there is a Fellini and to the tenor José Car- institutes the expression of a more great deal of wickedness in peo- reras. humane and charitable treatment ple but after many days in hos- I will begin by describing the of sick people. pital I have discovered there are declaration made by Federico good people who devote them- Fellini to the Barcelona newspa- b) My experience as a chaplain selves to those who suffer. I have per La Vanguardia on 29 August in a children’s hospital discovered this human value in the 1993 after he had been admitted to health-care workers, in the volun- a clinic in Rimini: ‘I have discov- What is most surprising, the teers, and in the religious service. ered that a hospital is a wonderful most valuable thing in the expe- I am happy even though I am sick. world to think about one’s projects rience of evangelisation, is life, This hospital has been a surprise!” and one’s life’. The interview went the surprise of living every day – And another father: “We par- on as follows: asking oneself about the lives of ents, demoralised and frightened – ‘Have you prayed over recent those newly born children who by the incurable illness of our days?’ DOLENTIUM HOMINUM N. 78-2012 77

– ‘Yes, I have prayed’. us an authentic and valuable mes- ter page. Shared experiences and – ‘Have you thought about sage. memories. Many human things but God?’ Illness is also a setting for en- also many things of God. As Pope – ‘How would it be possible to counter for Manuel Lozano Gar- Luciani said, God writes ‘neither live without thinking about Him?’ rido, for Jaime, for Juana, for Fr. in bronze nor in marble but even in The same newspaper published Ildebrando Gregori and for innu- the dust so that it is clear that the on another occasion the declara- merable other stories full of life. merit is only that of God’. tions of the tenor José Carreras: Manuel Lozano Garrido, ‘Lo- ‘As a consequence of my illness, lo’, a journalist and invalid, the d) An exceptional witness: I learnt to give importance to the victim of an illness that he con- John Paul II religious aspect, to a certain mysti- tracted when he was young and cism, to a certain type of reflection from which he suffered for the I would like now to pay atten- and this is one of the most positive whole of his life. As a journalist tion to an exceptional witness in experiences that it left me…I ma- ‘he saw the footsteps of God in the the field of suffering. I am speak- tured more as a man and because teleprinters’, and in dying he left ing about John Paul II, today the of this episode of my life I now see behind him the scent of holiness. Blessed John Paul II, a Pope who things in a deeper way’. Although he was blind, he did not ‘travelled’ in the world of suffer- Paul Claudel and Emmanuel interrupt his work as a journalist ing, who experienced suffering in Mounier left us very fine testi- and man of letters, not even dur- the first person the various times monies on suffering:3 ‘God did ing the worst moments of his ill- that he was admitted to the Gemel- not come to eliminate suffering ness or during his days of great- li Polyclinic. John Paul II saw this or even to explain it. He came to est pain. He founded and directed hospital as his third residence. He fill it with His presence’, said Paul a review for sick people who of- was admitted to it seven times. Claudel. And he went on: ‘Pain is fered up their illness for journal- This Pope will go down in his- a presence, and thus requires our ists, for daily newspapers and for tory for his large number of jour- presence: a hand has taken our information. Now we see on the neys, for his opening to the East, hand and holds us close’. altar a journalist, a sick man, and a for his tenacity in the search for And Mounier, at the time of the model of apostolate.5 The Church unity and peace, but, I would ven- illness of his daughter Françoise, proclaimed him Blessed on 13 ture to say, he will be remembered wrote to his wife: ‘We should not June 2010. in a special way for his relation- think of this suffering as some- Jaime, an invalid, offers his tes- ship with suffering and with the thing that we give so as not to lose timony: ‘I underwent a strong ex- sick and for his innumerable vis- the merit – the grace – of this ‘lit- perience of God that transformed its to hospitals. It would be inter- tle’ Christ who is amongst us…I my life and made me live for Him, esting to know how many hospi- do not want us to lose these days not only in my physical invalidity, tals were visited by John Paul II by forgetting that they are days where God came to encounter me, during his large number of jour- full of unknown grace’. but also in my devotion to others. neys. The Centre for Pastoral There are many writings and I want it to be a reflection of the Care in Health of Rome published testimonies, both lived through love of God that I experienced’.6 the book Papa Giovanni Paolo II and written down; they are the Juana, also an invalid, has nar- negli Ospedali di Roma (‘Pope expression of lives that become a rated her experience: ‘I worked in John Paul II in the Hospitals of journey and an experience. a hospital until the age of twen- Rome’) which brings together his Among many examples, we ty-two when a tumour in my spi- visits to the twenty-five hospitals should remember the book Tes- nal column immobilised me on a of that city; in this book the reader timonios de enfermos which was wheelchair. Up to then I had seen will also be able to find his vari- given to the Blessed John Paul II pain as a punishment; instead, lit- ous speeches and a large number in Seville on the occasion of the tle by little, during the course of of photographs. International Eucharistic Congress my illness I believe that I found The Pontifical Council for (7-13 June 1993). This was a book God and since that time, since Health Care Workers brought to- produced by the National Depart- when I have had faith, pain for me gether the examples of witness of ment for Pastoral Care in Health of has constituted an authentic libera- the Pope in a fine book9 with sub- Spain. This is a book with a large tion’.7 jects and titles that are full of re- number of questions, experiences Rev. Ildebrando Gregori, the alism: and transformed lives. A book full founder of the Sisters Reparatrices – John Paul II, a Pope who of lives spent in suffering. of the Holy Face of Jesus, had an comes from suffering, a herald of Testimoni della croce e della immense concern which he often the Gospel of suffering, a Pope gioia4 (‘Witnesses of the Cross repeated, that of ‘wiping tears who explains suffering, who is at and of Joy’). This is the title of an and he wiped a great many’.8 For the service of those people who Italian book. It deals with a spirit- him, to serve Christ in man meant suffer, a Pope who loves sick peo- ual journey undertaken by a group to serve him in extreme suffering, ple, a Pope who suffers. of cancer patients, men and wom- the synthesis and compendium of – A Pope who addressed to the en who, with their lives charged all physical, moral and spiritual Church the apostolic letter Salvifi- with suffering because of illness suffering. cis doloris on the Christian mean- but full of great love, transmit to I could go on and write page af- ing of human pain (11 February 78 DOLENTIUM HOMINUM N. 78-2012

1984). In addition, a Pope who in- same witness to the strength that is the literature that narrates these stituted the Pontifical Council for is present in suffering. From the lives in written form.10 Health Care Workers (by his Mo- Gemelli Polyclinic, even though tu Proprio Dolentium Hominum of he was convalescent, he provided 11 February 1985) and the World the world with the following wit- Day of the Sick (14 May 1992). ness: ‘During these days of illness III. TOWARDS A FUTURE I have been able to understand OF HOPE IN OUR He is also an example, a liv- even more the value of the service HOSPITALS ing testimony. His pontificate was that the Lord called me to render born, developed and ended ‘in- to the Church as a priest, as a bish- I ask myself: how can one con- clined’ to pain. The fine book on op, and as the successor to Peter: tinue to ensure that the idea that his pontificate opens with a page it passes by way of the gift of suf- hospitals are places of integral that is a life. After his election, fering, through which it is possi- health, centres of life, sanctuaries, John Paul II visited a friend of his ble to complete in one’s own flesh and places of hope and evangeli- who was gravely ill. L’Osservatore ‘what is lacking in the sufferings sation is a reality? I would like to Romano (19 October 1978) pub- of Christ, for his body, the Church’ emphasise certain subjects: lished news of this under the fol- (Col 21)’ (13 October 1996). lowing headline: ‘John Paul II I repeat the point, John Paul II amongst the Sick of the Agostino was a Pope who spoke a great deal 1. Illness: a suitable setting for Gemelli Polyclinic’. Under this about suffering, who visited many evangelisation headline this newspaper of the hospitals and many sick people, Holy See reported the words of but his force and witness lie in the Illness is a suitable setting for the Pope: ‘I also want to thank all fact that he suffered a great deal. evangelisation first of all for the those who have guided me here He was a Pope with a great ex- patient himself or herself, since and also saved me because, given perience of suffering; a suffering the new situation that he or she is the great enthusiasm that has been charged with strength and love. living through totally changes his expressed, it could also have hap- or her life, with that person mov- pened that the Pope would have e) Suffering and love: a fertile ing, perhaps, from major activ- had to be admitted to this hospital encounter ity to its paralysis, from not hav- to be treated’. ‘But above all’, he ing time available to having every continued after a brief interruption The statement that we find in hour to be able to think, assess, re- that was almost imposed on him the apostolic exhortation Evan- view and ‘live’. by the applause of those who were gelii nuntiandi of Paul VI is a Around the patient there is his present, ‘I think that all of this is great reality: ‘Modern man listens or her family which shares in and a fact due to Divine providence. more willingly to witnesses than suffers the same reality, and this I came to visit a friend of mine, to teachers, and if he does listen to family can find space to renew its a bishop colleague, Msgr. An- teachers, it is because they are wit- faith and its love. drea Deskur, the President of the nesses’ (n. 41). A suitable time also for the Pontifical Commission for Social This had great validity for the Christian community which can Communications. To him I owe so early Christians because of their practise at this time the values of many good things, so much friend- living and active faith, but it is, and solidarity, of welcoming, or of ship. For many days, since almost must be, valid for today’s Church, faith shared in prayer. the eve of the conclave, he has above all else as regards suffering, A special time for those people been in this hospital and he is re- as a privileged field for the genera- who work in the hospital, and in ally in a grave condition. I wanted tion of witness, for evangelising. particular for pastoral workers, to visit him, and not only him but Yes: the examples of witness in for all Christians, since a patient also all the other patients’. the area of suffering are truly innu- is a ‘sounding box’ of many prob- The Holy Father then went on merable; one need only draw near lems, an opportunity to generate by remembering what he had said to hospitals or enter homes where apostleship. to the Cardinal Fathers that morn- numerous families for years have But above all it is a time of God. ing, of his wish ‘to base my papal taken care of a sick loved one to God has His moments, His de- ministry above all on those people realise the strength of suffering in signs, and His instruments. God who suffer and who unite prayer changing and transforming peo- often passes through the life of a to their suffering, their passion ple, in bearing witness and say- man who, however, at times, is and their pain’. ‘Dearest brothers ing to other people that the Lord distracted; now, in illness, he can and sisters’, the Pope continued, is good and that the strength of a listen to Him without there being ‘ I would like to entrust myself to human being does not always co- so much noise. Through this ex- your prayers’. incide with good health because perience we know that illness has A great programme based upon in weakness as well, in illness, a been for many people the right sick people, upon weakness, but human being can display great moment to change their lives, to with the ‘strength of suffering’. strength. feel nearer to God who passes not This would be a constant feature If in practical life these kinds to judge us but to save us. of the pastoral care of John Paul of examples abound, at times in II. His book of life closed with the a concealed form, no less copious DOLENTIUM HOMINUM N. 78-2012 79

2. The Church discovers in but must be the concern of every- 4. ‘A Christian family, as a do- sick people and health-care one (CD, n. 17; AA, n. 6). mestic Church, severely tested by centres settings for encounter To this work is called each one the illness of one of its members, and evangelisation of us because everyone either di- must demonstrate that it is a nat- rectly or indirectly serves sick ural community of human love, To the Church as a communi- people. In addition, this is because not only in personal abnegation ty of believers has been entrust- the Christian vocation, by its very and devotion and the solidarity of ed, through the apostolic man- nature, is vocation to apostleship; everyone but also by working for date, ‘care for the sick’, which is all the striving of the Mystical the spiritual good of a sick per- something that is inseparable from Body is apostleship and all of its son. Family relatives, as believers, ‘evangelisation’. Church tradi- members must act in an active way must be concerned to inform the tion itself teaches us through the (AA, n. 2). Everyone has the duty presbyters of the Church or who- Magisterium that service to the to work so that the message of sal- ever is responsible for pastoral sick is an integral part of her mis- vation reaches everyone. care in health. They are authentic sion (Dolentium Hominum n. 1); Christians have the right and representatives of the Church dur- the Church searches for encounter the duty to engage in apostleship ing the whole of the itinerary of a with man, in particular through the in virtue of union with Christ the sick person’. way of suffering. ’Man is the way Head; they are a part of his mys- for the Church’ (Salvifici doloris tical body through baptism and I would like to emphasise in n. 3); caring for the sick is a ‘dea- have been fortified through confir- particular those documents of conate’ of the local and universal mation (AA, n., 3). And everyone Pope John Paul II, Salvifici doloris Church. This ministry is not con- should contribute to the spread- and Dolentium hominum; the first fined to her faithful but is opened ing of the Kingdom of God in the is on the Christian meaning of suf- – and must be opened (out of faith- world (LG, n. 35). fering and the second is the Motu fulness to the Gospel) – to every- The Spanish episcopate, in its Proprio that instituted the Pontifi- thing that suffers (Lk 10:25-37); Ritual of the Anointing of the Sick cal Council for Pastoral Assistance care for the sick refers to man in and Pastoral Care for the Sick em- for Health Care Workers. Both his somatic-spiritual unity (DH, n. phasises this responsibility of vari- these documents set in motion a 2); it is therefore an obligation on ous groups, making a very specific new movement as regards pastoral the part of the Christian commu- allusion both to lay profession- care for sick people. nity to help a sick person to free als and to women health-care re- This pastoral care was referred himself or herself from everything ligious and to the families of pa- to in the same way in a special that impedes suffering being from tients (n. 57): way by Pope John Paul II in his him or her, and for other people, ‘a 1. ‘A lay person who works in apostolic exhortations Christifide- force for redemption’ (SD, n. 19); the health-care field not only prac- les laici, nn. 53 and 54, and Vita and care for the sick is an eccle- tises one of the most noble pro- consacrata, nn. 82 and 83. sial ‘deaconate’ that expresses in a fessions but also engages, in fact, In the same way, the pastoral perfect way her essence of being a in an apostolate that is often mis- care of the Church for sick peo- ‘universal sacrament of salvation’ sionary. Professional honesty and ple was appreciated in all of this (LG, n. 1). competence are without any doubt Pope’s magisterium, both in his This concern of the Church for an indispensable condition which numerous speeches during en- the sick, the testimony of which only with difficulty can be re- counters with the sick and medi- as history demonstrates is not on- placed by any other kind of apos- cal professionals11 and in his docu- ly great in range but also great in tolic zeal’. ments of great importance – canon quality, this concern, and I repeat 2. ‘Health-care religious com- legislation, the new Catechism, the point, has been emphasised by munities, whose mission is service the encyclical letters and the ap- the Magisterium over recent years. to the sick in hospitals and health- ostolic exhortations. In all of these Pius XII illuminated medical sci- care organisations must bear spe- we find that, directly or indirect- ence with innumerable speeches cial witness to faith and hope in a ly, they allude to the field of pas- which are still applicable today. world that is increasingly techno- toral care in health, and we took The Second Vatican Council, apart logical and materialistic’. care to acknowledge and comment from the Message addressed to 3. ‘Professional training and on these in the review Dolentium sick people, exhorted both bish- competence are an instrument for Hominum (cf. numbers 5, 11, 12, ops, as priests, to have tender care a better service of charity, with the 17, 21, 23, 29, 32, 36 and 41). ‘for the sick and the dying, visiting constant concern to educate sick The World Day of the Sick. them and comforting them in the people and their family relatives This was another providential act Lord’ (PO, n. 6, 8; LG, n., 38). And in the faith and to humanise tech- which expressed the concern of the Code of Canon Law itself (can. nology so as to make it a bond of the Church and it was instituted 529, par. 1) reminds parish priests Christ’s love. Caring for the sick by the Blessed John Paul II by his of their duty to assist the sick and in the name of the Church, as wit- letter of 13 May 1992 to Cardinal dying with generous charity. nesses to the compassion and ten- Fiorenzo Angelini. From the first This concern is not the exclusive derness of the Lord, is the specific celebration of this World Day at province of those in the Church charism of religious communities Lourdes on 11 February 1993 to who are consecrated to ministry in health-care institutions’. today, it has generated in the uni- 80 DOLENTIUM HOMINUM N. 78-2012

versal Church a major movement speak to a sick woman religious. care and presence of the Church of reflection and prayer, as well as The Supreme Pontiff did this in amongst the least and the last. initiatives that have helped people front of everyone: ‘I will pray for Two striking gestures, two hos- to discover the importance of pas- you’, he said to the woman reli- pitals, two sacred places where toral care in health in the Church. gious. This was an unprecedented love is assisted and loved. This On the occasion of the World gesture for a sick person. was a message accessible to eve- Day of the Sick, the Pope every – In the first two messages for ryone. year sent a Message in which he the World Day of the Sick (Ade- strongly emphasised the meaning laide, Australia, 2006 and Seoul, of suffering, its contribution to the South Korea, 2007, the thinking of 3. Hospitals: Settings of Hope12 new evangelisation, how health- the Holy Father Benedict XVI was care centres were places of en- expressed in the following way: The Holy Father Benedict XVI counter, of life and of hope, sanc- – In the first – Adelaide – the dedicates the last part of his sec- tuaries where the paschal Mystery thoughts of the Pope were ad- ond encyclical letter Spe Salvi to is experienced, and how in these dressed in a special way to the settings for the learning and the places there should not be a lack of mentally ill and he called on the exercise of hope, pointing to three: suitable personnel who bear wit- ecclesial community to bear wit- prayer (nn. 32-34); acting and ness to life, to faith and to hope by ness to the mercy of the Lord. At suffering (nn. 35-40); and judge- accompanying, like the Good Sa- the same time, he encouraged the ment (nn. 41-48). In these pages, maritan, the man who suffers. efforts of those who worked in this which are dense and wonderful, The reader can find all these field so that the mentally ill could the Supreme Pontiff outlines hope views amply expressed from with have access to necessary forms of in concentric and complementary the first Message of 1993 until the care and treatment and asked them circles (n. 35), that is to say the last Message of 2011. to work so that there would be no personal human horizon, the so- We can see the presence and absence of a spirit of solidarity, cial horizon, and above all the the- the Magisterium of Pope Bene- drawing inspiration from human ological horizon which includes dict XVI in relation to sick peo- and gospel ideals and principles. all of the creation, as St. Paul ob- ple on various occasions, whether The Pope declared: ‘The training serves in the Letter to the Romans: the general audiences on Wednes- and updating of personnel who ‘All of creation waits with eager days, visits to various churches work in such a delicate sector of longing for God to reveal his chil- during the years of his pontificate, society is very urgent’. dren…Yet there was the hope that the World Days of the Sick, or the – The Fifteenth World Day of creation itself would one day be encyclicals Deus caritas est, Spes the Sick was celebrated in Seoul, set free from its slavery to decay salvi and Caritas in veritate. In South Korea, in 2007, and the Mes- and would share the glorious free- particular, I would like to draw at- sage of the Pope centred around dom of the children of God’ (Cf. tention to: ‘incurable’ illnesses. The Pope ex- Rom 8: 19-21). – The visit of the Pope to the horted people to secure ‘fair poli- In this context, we are interested Baby Jesus Children’s Hospital of cies’ to help these sick people and in particular in acting and suffer- Rome. For his first visit to a hos- those people who are at the termi- ing as settings for the learning and pital – he observed in his address nal stage of their illnesses. exercise of hope. Acting is such a – he chose the Baby Jesus Hos- setting inasmuch as every human pital for two reasons. First of all The members and institutions project is inspired by it, supports because that institution belonged of the Church were called ‘to pre- it and receives meaning from it. to the Holy See and secondly to serve the dignity of the sick in Hope, therefore, is an open door bear witness to the love of Jesus these significant moments of hu- to the future and its horizon is the for children. ‘What you did to the man existence’ and the sick were Love of God. least of my brethren, you did to encouraged to turn their gaze to In the view of the Holy Fa- me’ (Mt 25:40-45). In every suf- the crucified Christ and in union ther, suffering, too, is a setting for fering person it is Jesus that is wel- with him to turn to the Father with learning about hope. And it is such comed. Lastly, he thanked people total trust. in that it constructs an ineluctable for their cooperation which consti- We may also remember the vis- experience of human life which tuted a highly effective apostolate it of Pope Benedict XVI to Spain, it is not possible to eliminate de- of the personnel. and more specifically to Santiago spite all the efforts and attempts – Because of the feast of the Sa- di Compostela and Barcelona (5 that are made to move out of it. cred Heart of Jesus of 3 June 2005 and 6 November 2010) and to Ma- Suffering enters into the personal the Pope exhorted sick people ‘to drid on the occasion of the World experience without warnings and find in this infinite source of mer- Youth Day (18-21 August 2011). blows to smithereens many pro- cy the courage and the patience to Visits to two hospitals had been jects of man. In this way, it makes carry out the will of God in eve- planned: to the Nens Hospital us experience the limits to our be- ry situation’ (General Audience, 1 in Barcelona and to the San José ing and our acting. Thus, Christian June 2005). During the course of Hospital in Madrid. Both visits ac- faith teaches that the elimination another general audience, a dif- quired a singular evangelical sig- of suffering, like the blame and the ferently abled person brought him nificance because they stressed finiteness that imply it, can be on- a mobile phone so that he could the value of human life and the ly the work of God. From this we DOLENTIUM HOMINUM N. 78-2012 81

know that thanks to Jesus the in- be treated, that is to say he or she all by religious institutions, to the carnated Son of God who suffered, wants the balance of his or her vi- hospital as a public service, with died and rose again, suffering can tal function to be re-established. a greater intervention by the state. obtain meaning and inspire praises Thus he or she nourishes the hope These and many other changes to God, joy and hope in the heart that he or she will overcome the have called into question the cen- (nn. 36-37). In addition, both for current crisis and regain his or her turies-old presence of the Church the individual and for the com- normal life, daily activities, pro- in the field of health care and have munity, the relationship with suf- jects and so forth. generated the following question: fering and the suffering people As regards the various hospi- are Catholic hospitals necessary? determines their level of human- tal activities involving diagnosis, The questions that underlie the ity in terms of the extent to which prognosis, care and assistance, the right to exist of Catholic hospitals suffering is accepted and shared. two forms of hope – human hope, in a pluralist society are the right For this to happen to the individ- which is based upon human calcu- to freedom of conscience and the ual and to society, human beings lations and powers, and Christian right to association. Mater et Mag- must find in their own suffering hope, which bases its expectation istra (n. 53) and Quadragesimus and in the suffering of other peo- in the words of God, in His prom- annus (n. 79) enunciate the prin- ple a meaning, a pathway of puri- ises and in His grace – are ideal- ciple of subsidiarity, the prior- fication and of maturation, a path- ly present, at times contempora- ity of the human person over the way of hope (n. 38). This means neously, at times not, both in the state, which ‘encourages, stimu- two things in particular: the abil- person who turns to the hospital lates, regulates, supplements and ity to be with he or she who suf- service and in the person who pro- completes’, and the principle of fers in his or her loneliness, that is vides that service, whether a be- subsidiarity which is connected to say the approach of comforting, liever or otherwise. Indeed, hope to democratic freedoms and to the and the acceptance/bearing of suf- is inseparably necessary for the need for freedom and participa- fering for love of good, truth and good that is pursued, both in the tion. justice.13 Indeed, we should never patient and in the medical doctor, forget that God shares in our suf- and involves the re-establishment 4.2. The riches of a Catholic fering. of the balance and the harmony of hospital One should understand what the vital functions that illness has hope it is that should be explored compromised. Patients, together The essence of hospitals that are in a hospital. At the beginning of with the other individuals engaged truly Catholic, which are, that is to number 35 of Spe Salvi, the Ho- in the achievement of this good, say, an evangelising presence of ly Father makes a distinction be- that is to say the medical doctors, the Church, and where the values tween smaller and larger hopes, the nurses, the chaplains and the of humanity that open themselves according to the importance of the volunteers, all act, work and after to the light of the mystery of the field of its object and of the per- a certain fashion hope, to achieve Incarnation are put into practice, spectives of the individuals who the results hoped for without fur- is a positive wealth that proclaims are its protagonists. A task that re- ther complications. Unfortunately, and realises the Kingdom of God fers first and foremost to an im- often this hope comes up against and demonstrates the existence of provement in the situation of the a complex, opposing and disap- democratic co-existence. individual and one that refers pri- pointing reality. The Church contributes univer- marily to a contribution to the sality, a moral sense, proclaims possible advent of a better world, the dignity of the person: in a glo- which is more luminous and more 4. Charismatic Presence and balised world, with the danger of human, certainly do not have the Management in Catholic marginalisation, the Church pro- same weight and meaning. Now Health-Care Works claims welcoming, solidarity and hospital activity can correspond to presence amongst the poor. two, personal and social, horizons, 4.1. Needs and justifications whether one is dealing with ser- 4.3. Charismatic needs vice to an individual patient or of The changes that have taken and management activities involving medical-scien- place hitherto in the health-care tific research that is engaged in to field are many in number. From A sign of the vitality of a Cath- solve a situation that involves mil- the medicine of yesterday – which olic hospital is the dynamic of lions of human beings. was magical/priestly, scientific/ a constant going beyond in the By its nature, hospital activity, natural – we have passed to social search for the goal to be reached which includes medical-scientific medicine. From sacred, charita- and this is something that involves research and care and assistance ble and handed-out care we have the obligation to engage in con- for sick people, fully enters the passed to a greater recognition of stant conversion. For this reason, horizons of acting. Indeed, a per- the right to health. From the famil- neither the name nor the nature of son who turns to a hospital service iar hospital, the Hôtel Dieu, with the agency that owns the hospi- is a human being in need whose the characteristic of being a hosp- tal, nor the existence of a religious life is threatened at its foundations es (host), to a hospital with a busi- service or the observance of a con- by illness and the malaise that ill- ness character. From the hospital crete ethical norm, are sufficient ness provokes.14 A person wants to owned by private agencies, above on their own to define the Catholic 82 DOLENTIUM HOMINUM N. 78-2012

character of a hospital in its deep- – Especial attention must be paid Notes est dimension even though in legal to the institutions of the Church terms that hospital bears the name which refer to action amongst the 1 Secretaria Status. “Annuarium Stadisti- cum Ecclesiae” (Libreria Editrice Vaticana, of a ‘Catholic hospital’. poor of society, the large bands of 2008). ‘A Catholic hospital should not marginalisation that society does 2 Redrado José L., ‘Evangelización y be different from a secular hospi- not cover, where the Church must mundo sanitario: un reto a los religiosos del- la salud’, in Curate infirmos y la vita con- tal only because of the fact that it be more attentive and present. sagrada (Pontificio Consejo para la Pastoral creates a certain environment for – Lastly, the health-care works della Salud, Vatican City, 1994). prayer, because of an ease in re- of the Church must be settings for 3 Labor Ospedalaria, n. 235/1995, ‘Let- tera sul dolore’, pp. 52-56. ceiving the sacraments or because mercy, prophecy and mysticism in 4 Riccarda Lazzari, Testimoni della of the assistance that is provided which the scent of love reaches the croce e della gioia (Ed. Camilliane, Turin, by a chaplain…It is in the way whole of an institution. 1997). 5 Cf. Un ejemplo concreto (Rev. Ecclesia, of treating physical suffering that Madrid, 7 September 1996). there should be reflected that im- To administer a health-care work 6 José L. Redrado, Curate infirmos, p. press of the Spirit which, accord- of the Church in a charismatic way 121. 7 Ibid., p. 119. ing to St. Paul, is ‘love, joy, peace, means to be able to narrate the par- 8 Fiorenzo Angelini, L’eremo e la folla, patience, benevolence, goodness, able of the Good Samaritan: p. 111. faithfulness, meekness and self- Luke 10:32: the Parable of the 9 Pontificio Consiglio per la Pastorale del- la Salute, Giovanni Paolo II e la sofferenza dominion’ (Gal 5:22).And this to Good Samaritan (Ed. Velar. Bergamo, 1995). the point that a person who is not 10 Cf. José Vico Peinado, Profetas en el a Christian and who is treated in a - He reached that place dolor (Ed. Paulinas, Madrid, 1981); José L. Redrado, ‘Evangelización y mundo sani- Catholic institution comes to feel - He saw him tario: un reto a los religiosos della sanidad’, that he or she is enveloped in the * Drawing near in “Curate infirmos” (Pontificio Consiglio charity of God. When an institu- - He had compassion for him per la Pastorale della Salute), p. 113-115; A A.V V. : Vivir sanamente la sofferenza – tion that is officially Christian is - He drew near to him Reflexiones a la luz de experiencias de ma- not able – for whatever reason – to * Compassion lati (Conferencia Episcopal Española, De- bear this gospel witness, it has lost - He dressed his wounds partamento de Pastoral della Salud, Col. its reason for its existence’.15 - He poured oil and wine upon Chiesa y Mundo della salud, n. 3); Ricca- rda Lazzari: Testimoni della croce e della Catholic health-care works are them * Care gioia (Ed. Camilliane, Turin, 1997); Enrico works of the Church that are rec- - He placed him on his mule Aitini and Sandro Barni “Caro maledetto dottore” (una lettera sul cancro) (EDB, Bo- ognised by the competent ecclesi- - He took him to an inn logna, 2001). astical authority according to the * Commitment 11 Jagielka Jan, La pastorale degli am- Code of Canon Law and thus they - He took care of him malati nell’azione e nell’insegnamento di Giovanni Paolo II (1978-1992). The author are works of evangelisation. The - He gave two silver pieces to in this doctoral thesis brings together 310 following values, therefore, must the innkeeper meetings of the Pope with sick people and be clear: saying: “take care of him” 230 meetings with health-care profession- als, from 1978 to 1992, meetings that took – The human person must be at - He added: “what you spend in place in health-care centres, during audi- the centre of all the management addition, ences for study groups, people taking part in and assistance. I will pay you back when I re- conferences, etc. – The health-care institution is turn”. * Sharing of possessions 12 Redrado José Luis, ‘Gli ospedali: luoghi di approfondimento e di esercizio at the service of life and of health della speranza’, Dolentium Hominum n. in all the integral dimension of the Go and Do Likewise 71/2009. person. 13 The Holy Father observes: ‘Further- more, the capacity to accept suffering for the – The health-care institutions of sake of goodness, truth and justice is an es- the Church are settings of the Gos- sential criterion of humanity, because if my pel where love, solidarity, con- CONCLUSION own well-being and safety are ultimately more important than truth and justice, then cerned attention, humanisation, the power of the stronger prevails, then vio- pastoral care and the ethical di- I dream of a new hospital lence and untruth reign supreme. Truth and mension are a translation of these where the patient is at the centre justice must stand above my comfort and physical well-being, or else my life itself be- gospel values. of things, the owner and master; a comes a lie’ (n. 38). – Attention being paid to those hospital that respects the rights of 14 S. Leone writes: ‘What does having to who work in the institution is an the patient and the conscience of enter a hospital fundamentally mean? First of all, to experience a state of need beyond important part of the charismat- the professionals; a hospital that is the ordinary needs of daily life…It is the ic management: their integration, a setting for hope, that is open, hu- sign of a pathology, that is to say of a frail- professionalism, competence, man, Catholic, universal and ecu- ty that cannot be dealt with differently and which therefore characterises an experience team work and ongoing training menical, and where the sick per- of finetude, which one perceives the more are values that should be constant- son is treated integrally, where he one is from the horizon of the patient’: Le- ly promoted. or she feels welcomed, accompa- one S. ‘Ospedale civile’, in loc. cit. p. 808; Mino J.-C., Frattini M.-O, and Fournier E., – The administrative manage- nied and loved. ‘Pour une médicine de l’incurable’, Études, ment must contemplate the ethical This is what being a hospital 4086 (2008), 753-764. values and the principles of justice means: a place not only of healing 15 Fr. Tillard, Vocación religiosa, vo- and fairness. but also of evangelisation. cación della Chiesa (Ed. Desclée), p. 206. DOLENTIUM HOMINUM N. 78-2012 83

The Family as a Setting for Care for the Sick Person

FR. GIANFRANCO GRIECO of life from conception until its this precept is based all the other Office Head of the Pontifical natural end; freedom of education precepts of moral law. This con- Council for the Family, but also in relation to demand- cept of natural law is shared with the Holy See. ing choices that require courage, other religions and with ancient, commitment and witness. Even modern and post-modern wisdom though it is true that until yester- and philosophy (cf. Civiltà Cat- day the Church had an influence tolica, 20 June 2008, p. 533). 1. Introduction which today, in a decidedly plu- But in addressing our subject ralist society, it no longer has, we immediately clash with a real- Post-modern culture calls in- Catholics and believers must go ity, with the way of thinking and to question all those beliefs that back to influencing culture and of acting of today’s world. Indeed, at one time constituted the con- politics by working for a con- we cannot take for granted that stant point of reference of thought vergence around ‘non-negotiable which cannot be taken for grant- and action. I will now come to values’. Values that should not be ed. People prefer to take a sick my subject immediately. My pa- imposed on institutions but pro- person elsewhere. The place of per deals with the following are- posed to people. They are criteria care is no longer what it once was, as. The family: amongst the many which Catholics, believers, can- namely the family, but a place things that the family is, or better not forgo if they want to be co- where care is provided, with all should be, it is a setting, an en- herent with their faith. Then, their the consequences that this choice vironment, a place of care; and practical implementation will al- implies. Others are relied upon whose subject, amongst its many so depend on the circumstances – the state, those who work in components, is also the sick per- that are encountered during the this sector: medical doctors, par- son: from the child to the adult, journey. amedics, men and women nurses from the person of mature age to Is there, really, an ‘ideologi- – to look after a person who was the elderly person. Illness, unfor- cal totalitarianism’ of science? once ‘loved’ but who is no longer tunately, affects all the stages of ‘A purely positivistic culture ‘loved’ today, with all the conse- our fragile human existence. which tried to drive the question quences that this has. From being Seen in these terms, my subject concerning God into the subjec- a subject one becomes an object, could already have understand- tive realm, as being unscientific, from being a person one becomes able recommendations and cred- would be the capitulation of rea- a thing, and from being autono- ible answers. Instead, specifically son, the renunciation of its high- mous and free one becomes de- because we are overwhelmed by est possibilities, and hence a dis- pendent. This is the sad reality in- a culture that has all the flavour of aster for humanity, with very to which we have fallen. We can relativism, of indifference, of us- grave consequences’, observed only exit from this, and we must ing and then discarding, we clash Pope Benedict XVI during his exit from this, if we manage to with a reality that is very different historic encounter with the world change direction, returning to the from the one we experienced and of culture in Paris at the Collège values that form the basis of a true lived through in the past. des Bernardins (12 September vision of life and of the gift of ex- Today people prefer to speak 2008). The collapse of humanism, istence which is never a burden, about ‘families’ and not ‘the fam- the fall of values and of styles – during the time of the days that ily’. For reasons that are very such is the drama of our time. lead to the end as well. known and evident, the family to- There is a search for ‘univer- day is no longer a setting, a dwell- sal ethics: a new look at natural ing, a home for the sick person. law’ ( cf. Civiltà Cattolica 2009 2. Our Epoch Needs Wisdom If it is, then it is an exception to II, 341-398). The document of the a rule that was once a norm and International Theological Com- To achieve a good reading of lifestyle of family life. The fam- mission of 2009 observes how: the reality in which we live we ily, Cardinal Angelini used to say ‘people and human communities are helped, amongst the many to me, must be the first hospital are capable, in the light of reason, documents of the Magisterium, Our opulent and superficial so- of recognising the fundamental by Familiaris Consortio (we are ciety in its basic choices is afraid directions of moral action in con- now celebrating the thirtieth an- to say ‘Yes’ only to non-negotia- formity with the nature of the in- niversary of its promulgation) n. ble values – defence of the fam- dividual’. In a few words, every 8, where the Blessed John Paul ily based upon marriage between human being undergoes an inner II wrote: ‘The whole Church is a man and a woman; the defence call to do good and avoid evil; on obliged to a deep reflection and 84 DOLENTIUM HOMINUM N. 78-2012

commitment, so that the new cul- a dwelling for the sick person. If 4. The Family as a Source of ture now emerging may be evan- with surgical instruments we do Love and Solidarity gelized in depth, true values ac- not manage to cure the first, the knowledged, the rights of men second, who is already sick, will We should say immediately and and women defended, and justice go on being sick, indeed will be- also clearly that because of a sta- promoted in the very structures of come sicker. And as we can of- ble and faithful union between society. In this way the “new hu- ten observe with suffering, it is at a husband and wife, because of manism” will not distract people times gravely ill their mutual, total and irreversible from their relationship with God, self-giving, the family is the best but will lead them to it more ful- context for the personal develop- ly. Science and its technical ap- 3. The Family, a Way of the ment of a sick person – a child, plications offer new and immense Church an adult, a person of mature years possibilities in the construction of and an elderly person – especial- such a humanism. Still, as a con- In his Letter to Families the ly when these people are weak, sequence of political choices that Blessed John Paul II, whom we more limited in their intellectual, decide the direction of research have remembered with affection mental, emotional and affective and its applications, science is of- and gratitude over recent days capacities, and thus more in need ten used against its original pur- as well, and in number 14 of Re- of care, attention, affection and pose, which is the advancement demptor hominis, wrote that ‘man (not only verbal) dialogue with of the human person. It becomes is the way of the Church’. As he the surrounding world. necessary, therefore, on the part himself explained in his Gratis- It should be immediately of all, to recover an awareness simam sane of 2 February 1994, stressed that a weak or sick per- of the primacy of moral values, on the occasion of the Year of the son should never be seen as a bur- which are the values of the human Family, ‘With these words I want- den, for his or her parents, broth- person as such. The great task that ed first of all to evoke the many ers or sisters or children. The has to be faced today for the re- paths along which man walks, more a sick person is accepted in newal of society is that of recap- and at the same time to empha- the family context for what he or turing the ultimate meaning of size how deeply the Church de- she is – grandparent, mother or life and its fundamental values. sires to stand at his side as he fol- father, son or daughter, brother or Only an awareness of the primacy lows the paths of his earthly life. sister – it is love itself that reduces of these values enables man to use The Church shares in the joys difficulties, and makes them toler- the immense possibilities given and hopes, the sorrows and anx- able and even a source of shared him by science in such a way as to ieties of people’s daily pilgrim- joy and hope. In his or her fam- bring about the true advancement age, firmly convinced that it was ily a sick person must feel loved, of the human person in his or her Christ himself who set her on all wanted and valued for what he or whole truth, in his or her freedom these paths. Christ entrusted man she is in his or her uniqueness and and dignity. Science is called to to the Church; he entrusted man individuality. It is therefore nec- ally itself with wisdom’. to her as the “way” of her mis- essary to mobilise the whole of John Paul II went on: ‘The ed- sion and her ministry. Among the ‘human capital’ of the family, ucation of the moral conscience, these many paths, the family is to which society must contribute: which makes every human being the first and the most important. administrators, social workers capable of judging and of discern- It is a path common to all, yet and health-care workers, and edu- ing the proper ways to achieve one which is particular, unique cators. And they must contribute self-realization according to his or and unrepeatable, just as every and not substitute. her original truth, thus becomes a individual is unrepeatable; it is The value of existence tran- pressing requirement that cannot a path from which man cannot scends that of efficiency. Faced be renounced. Modern culture withdraw…the Church considers with a sick person, a family must must be led to a more profound- serving the family to be one of not fall into the trap of looking for ly restored covenant with divine her essential duties. In this sense extraordinary forms of treatment Wisdom. Every man is given a both man and the family consti- or care at any cost, with the risk share of such Wisdom through the tute “the way of the Church.”’ of being disappointed or closed creating action of God. And it is (Gratissimam sane, nn. 1 and 2). up in itself when it does not ob- only in faithfulness to this cove- The family, therefore, is the set- tain the results that were hoped nant that the families of today will ting, to the utmost, where the for from treatment or an admis- be in a position to influence posi- gift of life received as such and sion to hospital. tively the building of a more just the dignity of a sick child or a So as not to remain at a general and fraternal world’. sick elderly person are recog- level, let us move to the practical We must, therefore, engage in a nised through the expression of level in order to identify the posi- great work of retrieval, of clarity, especial care and tenderness (cf. tive attitudes that help in ‘accom- of a return to our roots, and a pro- Giovanni Paolo II, ‘Discorso ai panying’ a pathway, on the one posing anew of values. In a few partecipanti al congresso promo- hand, and the negative attitudes words: a new evangelisation. To sso dal Pontificio Consiglio della that complicate a situation which engage in this work also means Famiglia’, L’Osservatore Roma- is already in itself difficult, on the to construct a family, a home and no, 5. 12. 1999, p. 4). other. DOLENTIUM HOMINUM N. 78-2012 85

The first negative attitude is that Christ’s sufferings on behalf of ic mystery…About the theme of of the refusal, the denial, of real- his body, the Church’. ‘These suffering these two reasons seem ity. This refusal is never explicit words’, observes John Paul II, in to draw particularly close to each but at times it can be perceived his introduction to the apostolic other and to become one: the need in the explanation that parents, in letter Salvifici doloris which was of the heart commands us to over- the case of a handicapped child, published within the context of come fear, and the imperative of produce for their misfortune. In- the year of redemption as an ex- faith – formulated, for example, deed, they feel unconsciously re- traordinary jubilee of the Church in the words of Saint Paul quot- sponsible for what has happened (11 February 1984, the sixth year ed at the beginning – provides and try to blame other people. of his pontificate, the liturgical the content, in the name of which Another form of negative be- memorial of the Blessed Virgin and by virtue of which we dare haviour is fear: this is the re- Mary of Lourdes), ‘seem to be to touch what appears in every sponse to an imaginary danger found at the end of the long road man so intangible: for man, in and points to an incapacity of an that winds through the suffering his suffering, remains an intangi- individual to adapt to reality. Fear which forms part of the history ble mystery (ibidem, n. 4 ). In his is accompanied by an incapacity of man and which is illuminated Letter to the Romans, 8:12-17, the to take decisions, to adapt to the by the Word of God. These words Apostle Paul exhorted the Chris- new situation, and to look for in- have as it were the value of a final tians of Rome in the following struments by which to deal with discovery, which is accompanied way: ‘if we share Christ’s suffer- difficulties. by joy. For this reason Saint Paul ing, we will also share his glory’. Less well known but equally writes: “Now I rejoice in my suf- negative is the attitude of hyper- ferings for your sake” (Col 1:24). protection, above all as regards The joy comes from the discov- 6. The Rights of the ‘End of a disabled child. One should not ery of the meaning of suffering, Life’ and the Budgets of ‘take the place’ of a sick person and this discovery, even if it is States but be next to him or her so as to most personally shared in by Paul facilitate his or her development of Tarsus who wrote these words, These high reflections of ours, and achieve for him or her a cer- is at the same time valid for oth- if they descend from the limbo tain level of autonomy. ers (SD, nn. 1-2). The Pope wrote of ideas and become concrete Lastly, there is the attitude of this text after the assassination at- proposals, clash above all today resignation which impedes par- tempt of 13 May 1981. For this with a situation of disaggregation ents and children from adopting a reason, from the outset, he has and crisis which generates fear. positive or active attitude towards high and deep words: ‘“suffer- The following is one of the many a sick person, thereby obstruct- ing” seems to be particularly es- questions that is posed: is it possi- ing his or her living in a way that sential to the nature of man…it ble that in the future the treatment moves towards autonomy. is one of those points in which for the terminally ill, patients that Only when one accepts the re- man is in a certain sense “des- very often suffer without any ray ality of the disability of the sick tined” to go beyond himself, and of hope, will be influenced not person can one begin to be happy he is called to this in a mysterious only by discussions about ‘ex- because his or her challenge is a way” (Ibidem, n. 2). aggerated treatment’ but also by shared challenge. Human pain contains sense considerations relating to expend- To this family element that re- and meaning only if it is united iture? And thus: will the budget- volves around a sick person one to the mystery of the Cross. Our ary constraints which force states should add the help that parents redemption is achieved through that at one time were prosperous and relatives should receive from the Cross of Christ, that is to say to withdraw from essential func- professionals: scientists, medical through his suffering, John Paul tions such as instruction as well doctors and researchers must be II ventured to affirm: ‘man in a reach what we have hitherto seen especially sensitive to the diffi- special fashion becomes the way as the inviolable ‘right to health’? cult situations in which the fami- for the Church when suffering The question is brutal and lies of disabled people live. First enters his life. This happens, as wounds our ethical sensibility but of all, they must remind the fam- we know, at different moments by now there are many scientists, ily that science has its limits and in life, it takes place in different medical doctors and public ad- that health cannot be bought; it is ways, it assumes different dimen- ministrators who, at least in the not a right but a gift. sions; nevertheless, in whatever Anglo-Saxon world, are begin- form, suffering seems to be, and ning to pose this question. is, almost inseparable from man’s In the United States of America 5. The Theology and Salvific earthly existence’. The Pope, who the debate was set in motion some Value of Pain became with the passing of years time ago by analyses such as that a model and witness to suffer- of Daniel Callahan and Sherwin ‘I am helping to complete in ing, continued: ‘Human suffering Nuland which was published in my flesh’, says the Apostle Paul evokes compassion; it also evokes The New Republic according to to the Colossians,1:24, when ex- respect, and in its own way it in- which science is exhausting its plaining the salvific value of suf- timidates. For in suffering is con- capacity to further extend our fering, ‘what still remains of tained the greatness of a specif- lives although it manages to in- 86 DOLENTIUM HOMINUM N. 78-2012

crease the survival rates of those ational war between elderly peo- article entitled ‘The New Fron- who are already ill. And in Amer- ple who receive very good pen- tiers of Death and Money’. ica, where health tends to be seen sions and very good treatment, on A few days ago I read a leading as an individual responsibility the one hand, and young people article in Avvenire with the signif- and not a right, the treatment of with few rights and a great deal of icant title ‘Everything is Natural terminal patients is a major bur- debts, on the other (cf. Massimo (Except the Family)’ (26 Octo- den for health-care expenditure, Gaggi, in Corriere della Sera, 30 ber 2011, p. 2) in which Gabriella which amounts to 17% of GDP – September 2011, p. 57). Sartori, in an ironic but true way the first cause of the fiscal crisis in spoke about a ‘portable orchard’, which the country finds itself. a ‘pocket orchard’, ‘plastic ecol- ‘The economic disaster in- 7. Conclusion ogy’ and so forth and exclaimed to which we have fallen’, Da- ‘Long live nature, therefore, and vid Brooks, an intellectual of When economic interests in- let’s move on!’ However, we have the moderate Right but also one vade the ethical field then posi- to understand, she rightly ob- much listened to by progressives, tivism – in the form of utilitari- served, how and why so many of ‘depends on many factors, but anism – seems to prevail. This is these ranks of ecologists, who are amongst these there is also our in- a short-sighted positivism; spe- always so attentive and in agree- capacity to deal with the problem cifically that positivism which ment in defending everything that of the end of existence’. Life is sa- Benedict XVI warned about in is natural, are indignant when cred but Brooks wonders whether his well-known and famous ad- someone ventures, with logical – with projections that estimate dress to the Bundestag in Berlin consequentiality, to speak about that the health-care expenditure on 22 September 2011: ‘Where ‘natural law’, about the ‘natural’ of the USA rising (without cor- positivist reason considers itself family, about ‘natural’ fertilisa- rectives) to 50% of GDP by the the only sufficient culture…it di- tion and even about a ‘natural’ dif- middle of the century – this has minishes man, indeed it threatens ference between the sexes. With- not led the country towards bank- his humanity’ Although begin- out offending anyone, I would ruptcy in order to extend life by a ning from different cultures and like to say that nature, not by acci- very small amount. assumptions, we must all work dent, ‘produced’ men and women, The same analysis was recent- in the interests of the truth about who are different from each oth- ly launched in England by thir- man. ‘If something is wrong in er – and this is not an opinion, it ty-five scientists in Lancet On- our relationship with reality, then is a fact. A fact so ‘natural’ that it cology. In their view the cancer we must all reflect seriously on could not be more ‘natural’. Pop- treatment given to terminally-ill the whole situation and we are ulism and opportunism are infec- patients during the last weeks of all prompted to question the very tious ‘diseases’. their lives has frightening costs foundations of our culture’, Pope By now certain ways of think- and is often carried out against the Benedict XVI added. And by the ing and certain ways of behav- wishes of patients and their fami- word ‘all’ the Pope referred to the ing, and thus certain practices, lies. This should, therefore, be in- sensitive part of the secular world are routine; they are digested, terrupted, otherwise an ‘unimagi- and believers, those people ready absorbed and above all ‘normal- nable crisis’ will take place. to mobilise around the ecology ised’ by many believers who are These are very severe words, of nature but also the ‘ecology of medical doctors and not medical and ones opposed to the convic- man’. Science, where it is an in- doctors as regards the subject ‘the tions that we have matured over troduction to reality and its law, family as a setting for care for the last sixty years: the era of a is an excellent terrain of encoun- the sick person’ which has been prosperity that seemed with- ter, but when it goes beyond and addressed in this paper. Beyond out limits. Now, instead, a page works against the common sense good resolutions, we clash with a is turning over. Medical treat- of reason it falls into relativism ‘worldly’ mentality that is becom- ment should be the last area to and nihilism. ing increasingly rooted and is pro- be called into question. But we ‘When medicine become more ducing to the full new lifestyles. should pose some questions in a question of money than of treat- Only if we manage to present the good time. And this before the ing sick people, accompanying at ‘Gospel of suffering’ to the family cries of the American anti-statist the end of life is no longer a val- well, which from being an object Tea Party, who are ready to allow ue…and it is for this reason that of evangelisation must become a those who have not wanted to pay the culture of palliative care does subject of evangelisation, will we for medical insurance to die, are not manage to develop’, observed gather the fruits of that tree of life transformed into an inter-gener- the Revue Médicale Suisse, in its – Christ. DOLENTIUM HOMINUM N. 78-2012 87

ROUND TABLE Bearing Witness to the Gospel of Life: the Experiences of Ministers of the Church and Health-Care Workers

FR. JOSÉ NUNO sonally and experience of the ill- central core of her vocation. And I FERREIRA DA SILVA ness of people near to me, I had say vocation before I say mission. National and Diocesan already experienced the death of I steadily understood that the Coordinator of Hospital a number of loved ones, but I did mission of the Church in hospitals Chaplains, not have sufficient experience of has these two fields which, how- . illness to be able to go to a hos- ever much they may be distinct, pital and know what to do. I was have the same inspiration: first of not aware, and neither was the all, that of being at the side of sick greet and thank the Pontifical Church that had sent me, of a re- people and the people who are ICouncil for Health Care Work- ality that today has become clear near to them, to the professional ers, in the person of H.E. Msgr. to me: namely, that to be a chap- figures that care for them and to Zygmunt Zimowski, for its invita- lain you need specific skills. It is voluntary workers; secondly, that tion to come here to describe my not enough to be a priest. of influencing the culture of in- experience as a servant of the Gos- I dedicated myself to the task stitutions at their different levels. pel of Life as a hospital chaplain. that I had received and very soon The single inspiration is precisely I greet all those taking part in my world made me aware of the the fact of seeing everything as a this round table. I would like to need for training in bioethics and setting for the Gospel of Life, as greet in a special way the chair- in pastoral care in health. My the Blessed John Paul II bore wit- man, Msgr. Vitor Feytor Pinto, my studies had not been a waste of ness to, taught and preached. friend and travelling companion. time. Indeed, they were a funda- In the principal encyclical of his I greet all of you who have mental pre-condition for under- teaching on life, he called on chap- come together here to study one standing the specific language lains to serve the Gospel of Life of the finest and most profound of that world, both the grammar and wanted to place them amongst pastoral insights of the Blessed of suffering, at times the prison- the other figures who act in the John Paul II – the world of human er of a spirituality that has many world of health and health care as health and suffering as a specific positive aspects which need to be ‘guardians and servants of human anthropological, theological, ethi- evangelised, and the expressions life’, entrusting to the all a ‘special cal and spiritual setting which re- of the equally difficult dialogue responsibility’. He called us a ‘pro- quires a special and specialised that takes place within the medi- fession’ (EV, n. 89) like the other form of pastoral care in the mis- cal sciences, the epistemological categories of workers. He made us sion of the Church. This presence, changes they undergo and the mu- feel that we were in a new position, if we want to conform to the re- tation of the cultural perception of in the multidisciplinary concert of quirements of the new evangelisa- their social role today. this complex sphere of the life of tion, is perhaps to be located at the These years as a hospital chap- society, yet distinct from other pro- heart of the mission of the Church. lain have been an experience of fessional workers. We feel that he Indeed, she herself is always the Grace received and transmitted opened up a new pathway in the beating heart of the Gospel. through my ministry as a presby- face of the challenge to renew in ter; they have also been years of a radical way the presence of the discovering the beauty of living, Church in hospitals. The Hospital Chaplaincy: a more than on a frontier boundary I believe that this pathway, with Pastoral ‘Locus’ for Living on a very special boundary area a few exceptions, still remains a the Gospel of Life and the between the Church and the world pathway that has not been fol- Deaconate of Charity which, marked by dialogue and lowed. However different, we are knowing each other, also defines a ‘profession’ amongst other pro- When I became a hospital chap- a very special setting of the King- fessions in hospitals. This should lain, after nine years of ministry dom of God, which the Church be acknowledged. First of all by as a presbyter, the world of illness cannot desert without a grave in- the Church, in order to take re- was completely unknown to me. I jury to man and herself, because sponsibility for the selection and had had experience of illness per- this would mean breaking the training of those whom she di- 88 DOLENTIUM HOMINUM N. 78-2012

rects to hospital care. Secondly, say they have task of taking part with his diocese. What does this by hospital institutions and by in the invention of a new ars mo- linguistic fact mean? health-care workers so that they riendi. I went off to read Grande Lessi- respect us and see us as members In hospital chaplaincies ecu- co del Nuovo Testamento (Paideia, to the full of those categories that menism and inter-religious dia- Brescia, 1967) and my surprise take care of sick people. When I logue are daily needs and the increased because the density of say a ‘profession’ I want to stress, pathway of the ‘ecumenism of this word was so great. It offers as regards the identity and the works’ is a reality in service to the a relevant hermeneutic horizon mission of chaplains, the skills wounded members of humanity. by which to think about hospital and expertise that are needed so In hospital chaplaincies there is chaplaincies. I will offer here on- that it can be carried out and our a permanent interaction with the ly some Biblical references. relationships with other profes- great questions of bioethics, both The root of this word leads us sionals, seeing such relationships those that emerge from respect for to the intervention of God which in a way that they can understand. life and for the person and those allowed the old and sterile Sarah One should also be aware that in that arise from the requirements of to become the mother of the off- many hospitals, in the five con- justice, at a time when there are in- spring of Abraham (Gen 21:1); tinents of the world, the service creasingly less resources and treat- it leads us to the holy mountain provided by chaplaincies is the re- ment is increasingly expensive. where God called , revealed sponsibility of lay men and wom- In hospital chaplaincies and es- His name to him and said that He en who engage in this ecclesial pecially in the large university had ‘appeared to them’ (Ex 3:16), mission as their profession. hospitals we find ourselves in the and this look is a look that visits During these years on occasions quintessential setting for the great the people in its humiliation: the I have felt that there is a certain per- challenge created by the anthro- whole of Exodus is a visit from plexity in various ecclesial circles, pological change brought about God; it is presented to us by Job felt by bishops and presbyters as by the emergency of techno-sci- who asks questions of God and well, as regards the affirmation of ence. This is a radical expression himself ‘why has the favour of the priority of pastoral care for the of the radicalisation of empiricist the Almighty abandoned me? (Job weak and the sick, and as regards and secularised modernity which 6:14) and in Psalm 8 where the the condemnation of its almost is also characterised by the decline psalmist asks himself with amaze- absolute absence during the path- of the meta-accounts of religious ment in front of God: ‘what is man way of formation for the priestly traditions and, at another level, of that you should remember him and ministry. The same perplexity is ideologies. It opens up the road to the son of man that you should to be found at times as regards the a subtle but very real change in the look after him? (Ps 8:5). In the great ethical and anthropological anthropological paradigm – in this Prophets this verb appears in the questions that emerge from such context, we may say from the par- sense of treating, taking care of, pastoral care. However, hospital adigm of Agnus Dei to the para- or watching over a flock, for ex- chaplaincies are for the Church a digm of the sheep Dolly. ample in (23:2), setting of the future where histo- I must stress again here, in terms (34:11,12) and Zachariah (11:16). ry moves towards tomorrow. And of the ecclesial future that is al- In the New Testament, the root now some facts, ready present in chaplaincies, that of this word appears in particular The twenty-first century has it is increasingly men and wom- in Luke, the physician. On two brought with it the difficult lega- en members of the laity who have occasions it is spoken by Zach- cy of the twentieth century, that responsibilities in hospital chap- ariah: when he sings out his joy century of two world wars and laincies, and some as coordina- at the event of the Lord as a vis- two atomic bombs, which perhaps tors. In these chaplaincies priests it (1:68-76) and again when the shaped a new age for man: that engage in their specific ministry multitude sees the resurrection of of homo patiens, suffering from as chaplains without coordinating the son of the widow of Nain and a pain that was previously un- the chaplaincies. In many coun- being afraid concludes that ‘God known. In forcing ordinary life to tries, in Europe as well, diocesan has visited his people’ (7:16). In be placed in parentheses, illness and also national key figures are the Acts of the Apostles James for many people is a time when members of the laity. recognises that God watched over the intimate emergency of this ex- One day, to my great surprise, I the pagans and wanted to open the istential suffering is experienced. discovered that the verb that Mat- preaching of the Gospel to them Human dying has been moved thew put in the mouth of Jesus in as well (15:14). It also appears in to hospitals, that dying which is the parable of the final judgement, some of the Letters, for example one of the principal reasons for in verses 36 and 43 of chapter 25, in the Letter of James where he the malaise of contemporary cul- to define the relationship with observes that one of the most im- ture and with which society does sick people, is a verbal form with portant aspects of ‘pure and genu- not manage to interact in a bal- the root episkop. From this comes ine religion is this: to take care of’ anced way. Hospital chaplaincies epískopos, a bishop. The relation- (1:27) those who are suffering. have the difficult task of accom- ship with sick people is defined This is the density of the verb panying people who experience with the same verb that defines chosen by Matthew: I was sick the stage of dying in an epoch that the most constitutive of ecclesi- and you visited me. A density that has no place for death, that is to al relationships, that of a bishop leads us to a profound and broad DOLENTIUM HOMINUM N. 78-2012 89

interpretation of the service en- all those who need life in abun- understanding and of her mission gaged in by hospital chaplaincies, dance (Jn 10:10), in the existen- of preaching the Gospel, specifi- almost configuring a ‘ministry of tial liturgy of the daily suffering cally the Gospel of Life Gaudium visitation’ exercised by all those of men and women of this epoch et spes, luctus et angor hominum Christian men and women who when the Church is called it bear huius temporis... (GS, n. 1), and offer their lives both as profes- her own witness because of the also because man is the way of the sionals and as volunteers in be- mandate received from God and Church (RH, n. 3) and all of us are ing near to sick people and thus the call of history. A deaconate of called to bear witness to the Gos- in visiting. To adopt this anthro- charity which as visiting the sick pel of Life. pological setting as a theological bears in its womb, maternally and We should understand that his- setting asks us to have this out- materially, the whole dynamism tory has advanced and has led us look. These ‘ministers of visi- of the History of Salvation, as is to a new stage, one perhaps nearer tation’ are the agents of the new demonstrated by the brief Bibli- to the Gospel, because it calls us evangelisation in this specific cal survey that I have engaged in. to rediscover that mission at the field of the preaching of, and wit- Hospital chaplaincies can become side of the suffering, of all those ness to, the Gospel of Life which schools of true charity and exper- who have any lack as regards John Paul II proposed; his Letter tise to do good well because in their lives, is a task of the whole to Health-Care Workers defines hospitals we find the wisest teach- of the Body of Christ, of every- them as ministers, guardians, ers – the sick, who, in this soci- one who belongs to the People of servants and witnesses of life. ety of the absolutising of health God (LG). And this mission is the My experience of being a hos- and individualist autonomy, are heart of Christ and his presence pital chaplain for thirteen years the poorest amongst the poor, and amongst us. Looking at all the leads me to emphasise this eccle- thus the presence of Christ. other dimensions to which I have sial witness to the Gospel of Life For all these reasons – and many referred, I must end this paper by in hospitals. At the same time and others as well – hospital chap- stating my innermost conviction: within this horizon it obliges me laincies are the advance guard hospital chaplaincies are in an an- to propose visits to sick people of the Church’s presence in the thropological sense a fundamen- as the paradigmatic setting that world and high places where she tal pastoral ‘locus’ for living the shapes the identity of a deaco- can see the future and learn new Gospel of Life and learning the nate for the service of charity for forms of being present, of self- Deaconate of Charity.

ROUND TABLE Bearing Witness to the Gospel of Life: the Experiences of Ministers of the Church and Health-Care Workers

MR. YVON PINSON the eminently Christian charac- John Paul II – through an act of President of the Movement ter of this fight, following the ex- fraternal charity and human soli- for the Glorification amples of his predecessors and in darity, in the footsteps of Jesus of Raoul and Maofeine particular Paul VI. This disease, in and of St. (Hom- Follereau, fact, is surrounded by an aurora of ily of 21 September 1986). Paris, France. superstition, whereas it is in real- ity curable (Angelus of 30 Janu- ary 1983, of 27 January 1991 and 1. Those Suffering from Leprosy hat is left to a man who los- of 30 January 2005); it involves Wes his eyes, an arm or a foot the exclusion of the afflicted per- The Blessed John Paul II was because of leprosy, and because son from society; and it condemns not satisfied with talking about of this is excluded from his fam- him or her to the ‘traumatic ex- people afflicted by leprosy, he also ily, from work and from every- perience of isolation’ (Address to met them, in particular at the leper thing that constituted his material the ILEP, the International Feder- hospital of Cumura in Guinea Bis- life ? There remains his dignity as ation of Associations against Lep- sau during the course of his forty- a human being. This could be, in rosy, of December 1980), aban- fifth apostolic journey, which took summarising form, the thinking doning him or her to violence and place in January 1990 in that part of John Paul II as regards leprosy. poverty (ibidem). One is dealing, of Africa. On that occasion, when On the occasion of every World therefore, with engaging in an en- directly addressing the patients, he Leprosy Day, which is celebrated deavour involving the promotion observed that he would have liked on the last Sunday of every Janu- of human dignity (Angelus of 31 to have had more time to express to ary, this Pope untiringly stressed January 1982) – a subject dear to them his tenderness and compas- 90 DOLENTIUM HOMINUM N. 78-2012

sion. As the pastor of the Church, 1986), by calling on the generos- 4 . Psycho-Social he did not refer solely to his love ity of all men of good will, and by Accompanying for them but he also referred to the exhorting them to make available (Missionaries) love of the Church which loves their skills and resources for a good them as Jesus Christ does. cause, that of the weakest (Homily Since to heal a body it is not of 21 September 1986). The Pope enough cover the wound of exclu- saluted in him the man who for the sion with a scar, one has to accom- 2. Those that Provide Care first time denounced with a ‘pro- pany the reintegration of the sick phetic voice’ (Angelus of 31 Jan- person amongst his fellows. The First and foremost, the Pope uary 1993) the misery of lepers, Pope, therefore, not only praised congratulated the thousands of displaying proof of ‘compassion’ medical doctors and researchers, medical doctors and nurses with- towards those abandoned people he also praised missionaries, re- out a name who every day provide (Address to the members of the ligious and lay people who ena- service in leper hospitals in order Raoul Follereau Group of 27 April bled patients to go back to having to alleviate pain and bring healing 1996). Follereau placed his elo- a place in a social fabric lacerated (Angelus of 31 January 1988, of quence at the service of the cause by leprosy (Angelus of 27 Janu- 28 January 1990, of 30 January of the humblest and most isolated, ary 1980 and of 26 January 1986, 1994, and of 31 January 1999). tearing them away from general Homily of 21 September 1986). Theirs is patient and courageous indifference,and ‘denouncing the Indeed, leprosy, which corrodes work for the poorest of the poor inhuman abandonment in which the nerves and the skin, also lac- who are ghettoised in the South of lepers were placed’ (Angelus of 31 erates the social fabric: rehabilita- the world (Angelus of 27 January January 1993). In this way he, an tion of the body passes by way of 1980 and of 26 January 1992), an advocate of lepers, made himself a rehabilitation of the soul. In order imitation of Christ ‘in a concrete missionary of Christ, acting in the to overcome the atrocious trial of commitment of help and comfort’ name of an ideal and out of loyalty mutilation because of the disease, (Homily of 21 September 1986). to his role as a Christian through these sick people need ‘hope’, they ‘Jesus, the incarnated Son of God, ‘the total giving of his person to need to ‘recover a taste for life’, teaches us to recognise and re- push back misery’(Address of 27 and to be ‘healed in body and re- spect in everyone the dignity of April 1996). habilitated in the spirit’, allowing the person, whatever his condition Indeed, in attracting the atten- them to ‘be reintegrated into their of acute poverty or weakness’, ob- tion of politicians and later of in- families and society’ (Angelus of served the Supreme Pontiff (Hom- ternational organisation to lep- 27 January 1980). What is need- ily of 21 September 1986). rosy, Raoul Follereau spread ‘in ed, therefore, is work accompany- Fr. Damien De Veuster, Fr. Jan the world the culture of solidarity ing these sick people so as to help Beyzym and the Blessed Pietro and love’ (Angelus of 28 January them ‘to return to a normal life’ Donders (Homily of 21 Septem- 1996) and loyalty to the values of (Angelus of 26 January 1986). ber 1986) are examples of peo- the Church. How can one not see The Pope referred to the ‘psy- ple who have cared for lepers and in his famous open letter to the chological and social difficulties’ have seen in them brothers; in car- President of the United States of caused by the long segregation ing for them, in comforting them, America and the President of the of these poor people: in order to they have perceived in every sick Soviet Union of 1954 (‘Give me give them the hope of ‘being able person ‘the image of the suffering an aeroplane, each one of you an to life a truly human life’, friends Christ’ (Homily of 21 September aeroplane, one of your bombers. of lepers have the task of ensur- 1986). In addition, when he re- Because I have learnt that each ing that there ‘is formed [around turned to the pathway followed one of this kind of aircraft costs them] an environment that is sen- by Raoul Follereau, John Paul II about five million francs…And I sitive to their needs’ (Homily of observed that as a true Christian calculated that at the price of these 21 September 1986) and of be- – and here he addressed all men two aeroplanes of death one could ing concerned ‘to integrate them of good will – he put into prac- heal all the lepers in the world’), or reintegrate them into the rest of tice in a serious way the words of an appeal to convert their hearts society (Homily of 21 September Christ: ‘What you did to the least and to transform hatred into love 1986) where an ‘instinctive and of my brethren, you did to me’ (Mt (Angelus of 26 January 2003)? irrational’ attitude towards lepers 25:40) (Address of 27 April 1996). In the fight against leprosy, there reigns far too often. are, therefore, those who provide This orator, with his Laval- care and treatment but there are lière collar and stick, was a part 3. The Orator also those who, endowed with of the great family of all those other qualities, like Follereau, who ‘through prayer, writings, In his own way, Raoul Follereau place their talents as orators at the action or financial help’ (Homily worked for the poorest; he was service of those who have nothing of 21 September 1986) strive to not a medical doctor like Marcello and suffer. But for the fight against ‘spread in the world understand- Candia, who was a rich business- leprosy to be effective, man can- ing, friendship and affectionate man, but he helped his neighbour not be satisfied with the care and care towards people with Hans- by ‘shaking the conscience of the treatment provided by medical en’s disease who suffer’ (Homily world’ (Homily of 21 September doctors and by rhetoric. of 21 September 1986). DOLENTIUM HOMINUM N. 78-2012 91

5. Spiritual Support (Religious) the Blessed John Paul II attained and on one in South America in the vigour of the intentions of 1985. However, he did speak These efforts to be engaged Raoul Follereau in the face of the about them during his journey in in to ‘remove leprosy, both at a disproportion between the range Africa in 1990 when he met peo- health-care level and at a social of the malady and the weakness ple afflicted by leprosy. This con- level’ (Angelus of 26 January of the human means needed to de- stancy and this loyalty tells us a 2003) are supported by faith. But feat this scourge (Angelus of 28 great deal about the attention that because every man is called to January 1990 and above §3) the Blessed John Paul II paid to salvation, the message of Revela- the sick and particular to the poor- tion is addressed ‘to every person est of all – people with leprosy. without distinctions’ so that ‘the 7. A Universal Mission Along these lines on three occa- most humble’ man can also ‘feel that Unites sions John Paul II, who manifest- that he is the bearer of values that ed an especial love for the Virgin enrich humanity’ (Homily of 21 Lastly, the Pope acknowledged Mary throughout his pontificate, September 1986). positively the universal range and also proposed her as a model for The Pope observed that ‘God thus etymologically catholic range the friends of people with lepro- wants the least and the poor to of this battle. Indeed, the fight of sy, invoking her with the name of know His Truth, His infinite love, Raoul Follereau against lepro- ‘Auxilium Christianorum’ (Ange- His wish to provide comfort and sy became effective only thanks lus of 31 January 1988), of ‘Salus salvation’ (Homily of 21 Septem- to his foundation, in other terms Infirmorum’ (Angelus of 26 Janu- ber 1986). And in the same homi- ‘through the appropriate coordi- ary 1992) and of the ‘Mother of ly he emphasised how much near- nation of initiatives and efforts’, Hope’ (Angelus of 27 January ness between those who provide in short through the different char- 2002). And to those suffering from care and treatment and the patient isms that exist in the world (‘the leprosy he suggested that they allows the latter to advance on the need to unite forces at an interna- place their hope in the Virgin Mary journey of faith like the leper of tional level’, Homily of 21 Sep- (Angelus of 28 January 1990). the Gospel who, after showing his tember 1986 and cf. Angelus of It should be equally noted that gratitude, benefits from the words 28 January 1990): scientists, med- these speeches given at the An- of Christ: ‘your faith has saved ical doctors, those that give and gelus did not constitute, and this you’ (Lk 17:19). But although those that ask, politicians, placed point should be stressed, a mag- faith can be born from healing, on a level of equality, should help isterial catechesis or even less a which is not always the case as each other, our of loyalty to their lesson in theology. At the same nine of the lepers did not thank task, ‘in the noble cause to which time, for example, the shared fea- their healer, it certainly dwells in they dedicate their energies every tures of leprosy and sin were not those who draw near to a leper. day’ (Address to the ILEP, 13 De- addressed: both the leper and the cember 1980) ‘to give people with sinner no longer have the face of leprosy the hope of being reinte- a man and are no longer in the im- 6. Forms of Leprosy (he who grated into civil society’ (Angelus age and likeness of God. Leprosy Gives and he who Asks) of 27 January 1980). and sin exclude them from the so- ciety of men. It is charity which Research and treatment are ex- gives strength to fight both against pensive and leprosy pervades the Conclusion sin and against leprosy. The face of poorest countries of the world. the crucified Christ, evoked by the Following Raoul Follereau, the During the course of the twen- prophet in the image of the suffer- Pope thus invited Christians ty-six years of his pontificate, ing servant (Is 52:14) and by King throughout the world, on the oc- John Paul II never ceased to be in psalm 22:7, is like that of casion of the World Leprosy Day, happy about, and encourage, the the face of a leper, and thus dem- to ‘contribute generously’ (Ange- fight against leprosy, and in par- onstrates how Jesus, out of love, lus of 25 January 1981) to ‘indis- ticular the fight engaged in by the made himself near to every man, pensable material support’ (An- Raoul Follereau Foundation, in- including those who seem less hu- gelus of 31 January 1993). He asmuch as he saw in it the specific man. These exhortations of the encouraged every initiative and witness of love of a man commit- Blessed John Paul II are above all contribution by the ecclesial com- ted to promoting human dignity concrete and pragmatic; they are munities of the whole world (An- through Christian charity. invitations to exercise charity in an gelus of 28 January 1990). Indeed, the Blessed John Paul active way. He gave an example by John Paul II also spoke about II almost never failed to remem- going to them as Jesus himself did other forms of leprosy, the leprosy ber those with leprosy during his during the course of his public life. of selfishness (Address to the IL- Angelus on the date nearest to the But one should remember above EP of December 1980, Homily of World Leprosy Day, whose initia- all the connection that he estab- 21 September 1986, and Angelus tor was Raoul Follereau. And he lished between care and treatment of 31 January 1993), and that of did not speak about them on on- for people with leprosy and evan- indifference (Address to the ILEP ly two occasions, when, that is to gelisation. The Supreme Pontiff of December 1980, Angelus of 31 say, he was on an apostolic jour- observed, indeed, that during the January 1993). The emphasis of ney in Central America in 1979 public life of Jesus the apostles 92 DOLENTIUM HOMINUM N. 78-2012

also attended to, and healed, lep- Notes Angelus of 29 January 1989. Angelus of 28 January 1990. ers because Jesus had commanded Angelus of 27 January 1991. them to do so (Mt 10:8). This was The texts on which this paper is based: Angelus of 26 January 1992. a sign that the Kingdom of Heav- Angelus of 27 January 1980. Angelus of 31 January 1993. Address to the International Federation of Angelus of 30 January 1994. en was preached and near to hand: Associations against Leprosy, December 1980. Angelus of 29 January 1995. the lame walked and lepers were Angelus of 25 January 1981. Angelus of 28 January 1996. cleansed (Mt 11:5) (Angelus of 28 Angelus of 24 January 1982. Address of 27 April 1996. Angelus of 31 January 1982. Angelus of 26 January 1997. January 1990). John Paul II also Angelus of 30 January 1983. Angelus of 31 January 1999. observed that evangelisation and Angelus of 29 January 1984. Angelus of 30 January 2000. human promotion are associated Angelus of 26 January 1986. Angelus of 28 January 2001. Homily of 21 September 1986. Angelus of 27 January 2002. in a particular way in care for peo- Angelus of 21 September 1986. Angelus of 26 January 2003. ple afflicted by leprosy (ibidem). Angelus of 25 January 1987. Angelus of 25 January 2004. Angelus of 31 January 1988. Angelus of 30 January 2005.

ROUND TABLE Bearing Witness to the Gospel of Life: the Experiences of Ministers of the Church and Health-Care Workers

GENERAL VITO FERRARA, flect upon how many and which medical doctors of the popula- Brigade General talents the Lord has given one tions to which these children be- of the Carabinieri, without one doing anything to de- long but solely and exclusively to Medical Doctor, serve them and without being at the damage produced by the use- Italy. the least aware about them. Even lessness and the barbarity of wars. though I believed – in a sincere We will also see the effects of ‘in- way and without rhetoric – that telligent bombs’! It is likely that t was an honour for me to have I am not up to the task, I accept- these bombs are indeed intelligent Ibeen invited to take part in this ed the task of giving this paper but certainly those who launch very important twenty-sixth inter- only to bear witness to the very them are ‘fools’! national conference and I would many wonders that the Lord does I will thus begin my paper by like to extend my thanks to the through us when we make our- telling you in an extreme summa- President of this Pontifical Coun- selves the meek instruments of rising form about what has hap- cil, H.E. Monsignor Zimowski, his wise hands. pened during the last ten years of and to its Secretary, Monsignor In this sense just yesterday I de- my life. Indeed, ten years ago I Jean-Marie Mupendawatu, and cided to no longer speak about the decided – with the agreement of even though he has asked me not paper that I had drawn up some my wife – to abandon the military to do this, also to my colleague days ago but, while on the video life; for more than twelve years I and friend, the medical doctor there passed images of my pro- had been an extraordinary minis- Maurizio Evangelista, with whom fessional experience in peace ter of the Eucharist, active in my I have shared the last eleven years missions, I decided to attempt to parish with my wife both in fam- of my professional activity. speak with my heart about my be- ily pastoral care and in a commu- I have to confess that despite the ing: a member of the Carabinieri, nity to help in the rehabilitation by now numerous papers given a medical doctor, and an extraor- of drug addicts. I had, therefore, by me at various congresses and dinary minister of the Eucharist. decided to begin, with the agree- conferences, I am really thrilled: However I would like to give a ment of my parish priest as well, knowing that I am speaking at a warning: the photographs that we the pathway towards the deaco- conference where that great Pope, will see will be projected with the nate. I thus took a year’s leave John Paul II, is remembered is an greatest respect for human dig- from service and began to attend event that makes my heart beat in nity solely in order to make peo- the Institute for Religious Servic- a striking way. ple know about the drama expe- es of Salerno. It seemed that eve- In this brief paper, in addition, rienced by children whom I have rything was going well: my ac- I shall not speak about scientific had the grace to meet during my tivity in the parish of St. Mary of subjects but about myself and my activities as a medical doctor in Hope of the Stimmatini Fathers in life experience; and it is always the field. The pathologies and the Battipaglia, my theological stud- difficult to speak about oneself, wounds that we will see are not ies, and my activity as a medical even more when one has to re- due to the populations and the doctor in the town, and thus at DOLENTIUM HOMINUM N. 78-2012 93

the end of my year’s leave I de- absent a great deal! It is point- an ordinary way, that is to say by cided to hand in my request for a less to record my surprise and living one’s life day by day with final discharge from the service. my great bitterness at this! In the love. On the basis of love, Pope At the office of the military dis- meantime the number of sick peo- Benedict XVI has observed, we trict that dealt with these requests ple in the parish to whom I had to will be judged, and with love we I encountered my first surprise: take the Eucharist in their homes must live amongst our brethren, my transfer to a forensic section grew in number, my activity as a that love that comes to us eve- in Naples which dealt with ill- medical doctor with UNITALSI ry day from the Eucharist, that nesses connected with transfu- also increased, and I was made a Eucharist that I unworthily place sions and vaccinations. I would colonel and then a general of the on my heart when I go and visit have had to deal with: malforma- Carabinieri. sick people. tions, neurological diseases, hep- And then I stopped. What was At times shyness or not want- atitis and AIDS. With my wife we happening to me? I had begun a ing to thrust myself forward has thus decided to continue my path- pathway that I liked and which made me not bear witness suf- way as a deacon but to return to I believed was the right one for ficiently to the Lord and I am my military life connected with me but the Lord, sweetly, with- very unhappy about this. But I this scientific medical project out sharp interruptions, led me in- have always found courage in the which for me was very stimulat- stead along a different pathway! words of John Paul II: “Do not be ing. After six months, however, I Why had he done this? I then un- afraid, open your doors to Christ”. encountered my second surprise: derstood that I myself should not And for me opening the doors to my transfer to Rome to the High always speak – I had to stop in or- Christ has meant opening doors Command of the Carabinieri to der to listen to Jesus! to a world chosen not by me but direct a poly-specialist institution by the Lord, a world that has giv- of the force; and after another six en me a hundred, a thousand, ten months there was my departure What Do you Want from me? thousand times more than what I for Iraq, to Nassirya near to UR of had chosen, indeed it has given the Chaldeans (where the original I believe that at the present mo- me things in my life which I had home is to be found of our father ment Jesus wants from me an of- not in the least imagined: above Abraham). ficer who is at the altar in front of all else that splendid emotion that And that was not all! As I said his carabinieri, a medical doctor I felt, almost to the point of faint- above, together with my family who is at the altar in front of his ing, of holding in my hands that I had always belonged to parish patients, an extraordinary minis- Eucharist Jesus, viaticum for my groups, but we never belonged to ter who takes the Eucharist to his sick brethren. UNITALSI. First my son and then sick parishioners and to his sick To end this paper, please al- my two daughters as well began carabinieri, a person who can low me a strictly personal obser- to go on visits to Lourdes and af- bear witness to love for the Lord vation: I would like to remember ter two years of pressing requests in his family, in his work and in all those who have fallen, in the from my children my wife and I his parish. service of the Carabinieri and in also left for Lourdes, and thus it The Lord has still not made me the other armed forces, in par- was that I became a medical doc- a deacon and perhaps he does not ticular those who with me began tor for UNITALSI. want me to become a deacon but that wonderful activity in Iraq and In the meanwhile I had gradu- he does want me in this uniform who stayed in the land of Nassir- ated at the Pontifical Gregori- of a carabiniere, with my coat of ya to bear witness to the free giv- an University and had continued a medical doctor, only and solely ing and the love of their service: with my pathway of becoming a in order to bear witness to him. thank you my friends. deacon, but a dear friend of mine I do not always manage to do Lastly, two images, the Virgo fell ill with gastric cancer and in this; indeed, I almost never man- Fidelis, of the Cara- order to follow his case from clos- age to do this. My rank, my pro- binieri, and Our Lady of Hope, er at hand I had him admitted to fession, are not the goals of my patron saint of my town of Bat- a hospital in Rome. Given that I life but instruments by which to tipaglia and of the Stimmatini had to attend to my friend I was reach the Lord and to make the Fathers. Faithfulness and Hope not assiduous in my attendance of brethren whom he puts on my which, with Charity, must always the deacon community and when pathway reach him as well. I have direct my work as a husband and I was to become instituted as an understood that one should expe- a father, a carabiniere, a medical acolyte and then as a deacon… I rience the Extraordinary (and by doctor, and an extraordinary min- was blocked because I had been extraordinary I mean Jesus) in ister of the Eucharist. 94 DOLENTIUM HOMINUM N. 78-2012

ROUND TABLE Bearing Witness to the Gospel of Life: the Experiences of Ministers of the Church and Health-Care Workers

MRS. ANA LUCÍA Many years ago an Italian, An- sea level, and that this happened CLAUX DE TOLA tonio Raimondi, said that Peru very frequently. After the inci- Lay volunteer, was like a poor man sitting at a dent was over we went into the Peru. banquet of gold. And indeed Pe- garden and leaning against a little ru has an enormous wealth due to wall we began to talk and it was its various regions and its various then that I learnt about her whole would like to thank the Pon- resources, but the lack of infra- history. She lived with her fam- Itifical Council for Health Care structures and the bad distribu- ily, her husband, her children and Workers for the invitation it ex- tion of these resources make to a her mother-in-law above Puna. In tended to me to share with you great extent its development and her home there was a matriarchy my work experience in the health progress difficult. In addition, in the form of her mother-in-law sector with the poor part of the we are a multi-ethnic population and this meant that the ‘sick’ child population of my country. This, in with very low educational levels lived with the animals in the sta- addition, has given me an oppor- and with a very unstable social bles. She could nothing else but tunity to know more and to reflect, situation which is made worse obey, but she was never at peace. as a Christian and as a Catholic, by the phenomenon of drug ter- In the small barn she dreamed on the very important aspects of rorism. with him, cried and suffered, real- my social activity. The health situation of people ising that something was wrong, The testimony that I would like in my country, especially that of that something, perhaps, was not to give is located in a concrete con- the poor, is very precarious and right. One night she took heart, text, one that is very different from although a process to equip the went to the stables, untied her that to be found in Europe. For this whole of the population with hos- child from the rope that held him reason, I would like to begin by pitals and health insurance has and went to Lima without know- providing some basic information been begun, for the moment the ing what to do or whom to meet. on my country which as you know services are very imperfect and in She then looked at the little Ru- is located on the western coast of many cases absent. ben and was moved; the child’s South America. Peru has thirty A palpable observation of this eyes were lost in the sky, she sud- million inhabitants of whom about reality and the responsibility that denly turned round and looked nine million live in the capital, Li- I felt to contribute to a change at me; at that precise moment I ma. This is a population made up led me to commit a part of my knew that nobody would ever be for the large part of young people life to the work in which I have able to separate me from those and although the growth trend is participated over all these years children and their families. diminishing it is estimated that in and which today is called FUN- I then also knew that the poor the year 2005 there will be about DADES: the ‘Foundation for and the sick must be helped and forty million inhabitants. Solidarity-Based Development’. listened to, but above all loved. Over the last decade our coun- When I think of the tandem pov- I understood the impelling need try has had an economic growth erty/illness I cannot stop thinking that we human beings have to rate of 6% a year and in 2010 it about Ruben, a child who would know that we are loved and to feel achieved the highest growth rate become my teacher of human- that we are loved and accepted. of the region – 8.78%. The gross ity and whom I met in a hospital As regards disability – which is national product reached the fig- while I was attending a consulta- the specialisation of our organisa- ure of $6,600 per capita last year tion for another child. When I was tion – hitherto in Peru there has and poverty over the last five entering the hospital I went to the not been a reliable official census, years has declined by 13%, low- pharmacy and met a woman who but we estimate that about 3.9 ering extreme poverty to the lev- was almost immobile and was million people suffer from a dis- els of 31.3% and 20%. However, bending on the ground with her ability. Despite this fact, it is es- we are still very far from a stand- elbows on her knees. With great timated that health care reaches ard of living that is truly digni- love and sadness she was looking only 5% of this group. fied for the great majority of the at a child of four or five years old The origin of our work was the population and the levels of mal- who was in front of her, lying on result of an analysis of the state of nutrition and child mortality are the ground and shaking with con- poverty, of acute poverty and of still very high given that the ine- vulsions. She told me that he was exclusion in which many people qualities in, and the poor distribu- her son, that the previous night in our country lived, something tion of, wealth, constitute a grave she had come from Puna, a city which John Paul II later said dur- problem, and in some cases an au- in the Peruvian uplands which ing one of his visits to Peru ‘con- thentic scandal. was four thousand metres above stitutes a grace offence to human DOLENTIUM HOMINUM N. 78-2012 95

dignity and contributes to social tions to the problems that afflict the same time the greatest good instability’. humanity. This is a duty of eve- that God has given us – Love. And For this reason in FUNDADES ryone without exceptions because these children are able to love and we seek to work for a society for in a society we are all responsi- to receive love in an exceptional everyone which promotes sustain- ble for everyone and thus it is the way and this makes them able to able development, which allows duty of everyone to contribute in raise themselves to levels of hap- an improvement in the quality a solidarity-based way to the de- piness which for other people is of life of less advantaged people, velopment of the other members incomprehensible. I see this in which promotes justice and the of society and we Christians must their faces, in their smiles and in common good, and which opens feel this with greater intensity as their eyes. They can, therefore, us to social responsibility. an imperative of charity. be happier than we are, we who In the year 1988 we began what In this sense, allow me to share believe that we have everything: would later be the FUNDADES with you a thought that frequent- health, economic prosperity, a Group, a non-profit making non- ly accompanies me. And it is that great deal of activities, and so governmental organisation that we usually see certain actions as forth. And if this happiness can be was made up of five associations, being extraordinary. These are ac- obtained with human love, how each of which worked in a specif- tions which should not be extra- much more can it be obtained ic area of the social field. neous to us or surprise us a great with Divine Love. It would ap- Of these five affiliated associa- deal because even in a purely hu- pear that love is a vivifying force tions, ARIE, the first which even manistic vision they constitute that compensates and/or supports predates FUNDADES, is con- an intrinsic need of the value of the suffering caused by illness. cerned with rehabilitation for chil- dignity that we all share. What is For that matter His Holiness dren with disabilities. The other extraordinary is that we are not John Paul II in number 24 of his four are the Peru New Future As- aware of this. apostolic letter Salvifici Doloris sociation, which takes in aban- On one occasion, while talk- speaks about the creative char- doned children; APRODDI which ing about social engagement with acter of suffering and says that: promotes sport for people with people who are not believers, I ‘For, whoever suffers in union disabilities; PROLABOR which decided not to use Christian social with Christ…not only receives deals with technical skills and ob- thought and looked in the short from Christ that strength…but taining jobs for people with dis- Larousse for the meaning of soli- also “completes” by his suffering abilities and who are in extreme darity and came across the follow- “what is lacking in Christ’s af- poverty; and ALEA which deals ing: ‘Mutual dependence between flictions”’. And later in the same with education and culture. men which means that some can number 24 the Pope adds that: At the present time the FUN- not be happy if others are not/mo- ‘the Redemption, accomplished DADES Group has 320 people dality of an obligation/a feeling through satisfactory love, remains – medical doctors, sociologists, that leads men to give each oth- always open to all love expressed educators, social and administra- er mutual help/to answer for each in human suffering’. tive workers – and about 300 vol- other’. Everyone was very struck Lastly, as a brief testimony, I unteers who care for about 14,500 and began a discussion, and I was would like to share with you my people a year in our thirteen cen- the first to do this because we experience of how different it was tres which are located in poor or were not speaking about a reli- for me to work with pure philan- emarginated areas of the capital gious imperative but one that was thropy (as in the past) from work- city of the country. simply human. ing, as I do now, trying to have We do not yet have stable cen- On the other hand, there arises God as the source of my activi- tres in the inland areas of the in many people, even in believ- ties. All action and the person country but we intervene with ers, the question of whether a per- himself or herself are transformed many projects and programmes, son who is immersed in suffering and acquire new riches when it is above all through the Dutch del- or infirmity can be happy. I my- God who moves them and when it egation Liliane Fonds, through self have had occasion to hear this is God who is the source and the which we have more than fifty or- question from visitors who come purpose of their actions. The ac- ganisations to help disabled chil- from developed countries when tions and possessions of the earth dren throughout the country. I take them to know our city and last not very long and do not fill It is no accident that we includ- above all its poorest areas. I see the human heart. Only God gives ed in our name the concepts of de- the dismay and the compassion on meaning to life and to know Him velopment and solidarity whose their faces and they ask me how means to transform radically our sources are justice, the dignity of people who live in such a condi- way of seeing things and gives the human being, and love. tion of poverty can be happy. value to what we do. For this I strongly believe that we are Given that my experience with reason, in my way of expressing all responsible for working for children with severe disabilities myself I do not speak so much development and the creation of a has led me to confirm in a real about citizens and the individual culture of solidarity which seeks way and a way worthy of faith but about my neighbour; I do not to practise the imperatives of the that happiness is not a question of speak about work but of service; common good and leads to the what we have, do or produce. The and as regards duty, I prefer to application of just and fair solu- greatest source of happiness is at speak about love. 96 DOLENTIUM HOMINUM N. 78-2012

ROUND TABLE Bearing Witness to the Gospel of Life: the Experiences of Ministers of the Church and Health-Care Workers

MRS. BONNIE PHIPPS This increasing group of poor should feel in themselves an obli- President of the Hospital and vulnerable in America de- gation to love and serve life, from of St. Agnes, pend on a healthcare safety net— its beginning to its natural end.” Baltimore, a patchwork of free clinics, Fed- It is perhaps best to demon- U.S.A. erally Qualified Health Centers strate this dedication and the im- and public and not-for-profit hos- pact of Catholic health care with pitals. two short stories. t is an honor and privilege to be As the decades long debate In Psalms 30:2 we hear “O Lord Ihere with you today express- continues on how to bring resolu- my God, I cried to you for help, ing how we live our mission eve- tion to this growing issue through and you have healed me.” That is ry day. I would like to express legislation, the safety net has be- the story of Catalina. my thanks and appreciation to come threadbare and the demands She is a young Latina mother, Sr. Carol Keehan, a Daughter of are reaching a tipping point. who recently came to Baltimore— Charity and President of the Cath- Catholic hospitals are an es- speaking very little English and olic Health Association, for her sential element in both rebuilding living in a small apartment with kind invitation to speak to you as and strengthening the safety net to 7 family members, including her the United States representative. ensure access for all to quality, re- children. As an immigrant she The United States healthcare spectful and spiritually delivered does not qualify for government system has been described as one health care. sponsored support and, therefore, of the best in the world. The sys- Ascension Health, the nation’s her family is left uninsured. tem is rich in resources with some largest Catholic health system, She had not seen a physician in of the finest medical personnel, provided $1.075B in Care of Poor years and ignored the signs that state-of-the-art facilities with lat- and Community Benefit in FY a growing health issue continued est medical technology, and ex- 2010. to develop in her body. Reaching tensive and ground breaking clin- Saint Agnes Hospital, a mem- a point of severe pain and heavy ical research. ber of Ascension Health, located bleeding, she reached out to the However, what may be the in Baltimore, Maryland served Esperanza Center, a free clinic op- world’s finest system only truly 36,000 persons who were poor erated by Catholic Charities and works for those with health insur- and vulnerable and provided supported by Saint Agnes physi- ance, leaving many behind. $22.5 million in Care of the Poor cians, like Dr. Robert Andrade, In 2010, 46.2 million people and Community Benefit in FY providing healthcare, transition lived in poverty with the high- 2011. support and spiritual care for the est rates seen amongst minori- Pope Benedict XVI says, “The Latino community. As a mother, ties, those with low levels of ed- Cross is a sign of forgiveness and she lived in fear that her children ucation, seniors, and immigrants. of hope that reaches the ends of would be left alone and feared the The impact of the global econom- the Earth”. As a Catholic health- news she would receive. Catali- ic downturn continues to increase care provider, we are committed na was fortunate to have access to poverty levels at a rapid pace as to continuing to grow and offer this type of care, as an examina- seen in the estimated 71 million the most effective, respectful and tion by Dr. Andrade, revealed a people that are either uninsured or accessible health care to all in our fibroid tumor and enlarged uter- underinsured currently in the U.S. community. Our community is us. A biopsy also diagnosed her For these individuals, access to challenging with a concentration condition as endometrial cancer. health care is a very difficult, if of underserved individuals with a Further diagnostic evaluation not an impossible journey. high incidence of unhealthy life- revealed Catalina’s cancer had Access in many cases is limited styles and behavior issues. The spread beyond the primary site. by politics, profit motivation from lack of adequate access to prima- Catalina had a surgical procedure drug and device manufacturers as ry care also has negative implica- and chemotherapy as a charity well as insurers, and regulation tions regarding their health and patient at Saint Agnes. The Saint and training focused on special- treatment options. Agnes team worked with Catali- ists rather than primary care. Our physicians and associates na to address her many social and Budgets on a state and federal have been called to share their tal- behavioral issues and to support level are further curtailing cover- ents and to serve this population her as she prepared to enter treat- age and eligibility and the recently consistent with Pope Benedict ment. They also set her up with approved Healthcare Reform bill XVI’s statement that “ ...each ac- a Primary Care Physician through is not likely to improve the situa- cording to his or her possibilities, Baltimore Medical Systems, a tion for the foreseeable future. profession and responsibilities, Federally Qualified Health Cent- DOLENTIUM HOMINUM N. 78-2012 97

er on our campus and coordinat- kets and nutritional supplements Agnes Hospital continues to be ed counseling to help her with de- were provided throughout his our foundation of care. pression and feelings of isolation. care. He was set up with a Prima- Every day we are blessed to Without her “safety net”, Catali- ry Care Doctor, through our part- be able to impact human life and na’s story would have a different nership with a Federally Quali- spirit, serving as a beacon of hope, ending. Being seen at the Esper- fied Health Center located on our safety, compassion and care. anza Center saved her life. She campus and Home Health Care As members of a Catholic min- is now in remission, gaining her was coordinated to provide teach- istry we realize that only when strength back and most important- ing and training on how to deal communities have access to ly—back home with her family. with continued healthcare needs. healthcare, education, and bonds In Mark 1: verses 40-41 we One of the nurses who worked of support from all sources, will hear “...Then a leper came to Je- with Walter shared, “We were all the profound dignity of each per- sus, knelt in front of him and ap- there in the treatment room when son be recognized. I close with pealed to him, “If you want to, he rang the bell on his last day this quote from Pope Benedict you can make me clean.” Jesus of treatment. He was brought to XVI , “...it is, in fact, everyone’s was filled with pity for him, and tears. We were brought to tears. duty to welcome human life as a stretched out his hand and placed He stood by himself with no rela- gift to be respected, protected and it on the leper, saying, “Of course tives to cheer him on but he was promoted, even more so when it I want to. Be clean.” happy. He expected nothing but is fragile and in need of attention Walter, a 64 year old African was surrounded by love. It is fun- and care, either before birth or American male, was a recovered ny that this man does not realize when it is in its final stages.” heroin addict living in a rented that we were the ones blessed to As the leader of a Catholic room in Baltimore City. He was have known him.” healthcare organization, I am unemployed, uninsured and had 10 months after he first entered proud to be a part of the “safety not received any type of medical our doors, Walter is in partial re- net” that is committed to continu- care in over 15 years. This very mission, has gained 20 pounds ing the healing ministry of Jesus frail man at 6’4” and only 125 and continues to receive follow in the 21st century and beyond. pounds and wearing clothes that up treatment. He is able to navi- had not been washed for weeks, gate his own transportation needs came to Saint Agnes’ Emergency and effectively care for himself Sources Room with chest pain. thanks to the great support and Ascension Health. FY 10 Annual Re- He was diagnosed with Lung teaching he received. He stands port. Cancer and feared not only the tall and well groomed with a huge Hoffman C and Sered SS. Threadbare: treatment, but how he would be smile on his face. Holes In Amercia’s Health Care Safety Net. The Kaiser Commission on Medicaid and able to overcome this diagnosis His Saint Agnes Social Work- the Uninsured. November 2005. with so little in his life. He nev- er said, “He was a great success U.S. Census Bureau. Income, Poverty, er asked for anything although story and beat unbelievable odds. and Health Insurance Coverage in the Unit- ed States: 2010. September 2011. he was in great need—and I am We were drawn to him. Even Kavilanz P. Can’t Afford Health Care? proud to share his story with you with his scraggly beard and un- Wait’til June. CNNMoney.com. April 2, today. The Saint Agnes Team kempt hair and his frailness, we 2010. Saint Agnes Hospital. FY 11 Financial pulled together knowing Walter could see that he was a good man. Statements. would need support through many He never asked for anything al- Zarbalian, Kiarash, MD. The Current avenues of charity care. We were though he was in great need. We State of the United States Health Care Sys- tem and Universal Health Care in Other able to provide all medical treat- had an opportunity to help and we Countries. www.umm.edu. March 3, 2008. ment and medications for can- all took it.” Pope Benedict XVI. Welcome Life, Be- cer treatment until his Medicaid We are proud that the mis- fore Birth and in it’s Final Stages. Febru- ary 3, 2008. coverage from the State was ap- sion set forth by the Daughters Pope Benedict XVI. World Youth Day. proved. Clean clothes, food bas- of Charity 150 years ago at Saint Madrid 2011 98 DOLENTIUM HOMINUM N. 78-2012

The ‘Good Samaritan’ Foundation as a Providential Gift of the Blessed John Paul II to the Sick

FR. PIETRO BONGIOVANNI charity’ more concrete, the Holy pel tells us that he is a man who Consultant to the ‘ Good Father created a Vatican Founda- ‘makes himself a neighbour’, the Samaritan’ Foundation, tion which was to bear the name image of God above all else who Italy. ‘The Good Samaritan’, inviting in His Son came down from heav- all men of good will, and espe- en and walked the roads of the cially those in the economically world, caressing wounded and he aim of this short paper of advanced countries, to contribute sick humanity and placing His Tmine is to describe the ‘Good to that end. What should one say hands over them to heal it and Samaritan’ Foundation which first and foremost about this work raise it up. Ever since Christ came the Blessed John Paul II strong- of charity? to earth, no man, whether a be- ly wanted to be at the Pontifical When we have to speak about liever or a non-believer, has pos- Council for Health Care Workers, love with a capital ‘A’, that love sessed an alibi as regards the duty with its own public, canonical and that is above all else a gift of God of charity: if the Son of God low- civil standing. to the hearts of believers and to ered himself to the point of enter- Down history the Church of the whole Church, human words ing human suffering and offering Christ has always sought to car- are not enough and only with dif- up his life to heal it, this charity is ry out the mandate received from ficulty do they manage to com- truly the name of God. And God Christ himself: ‘heal the sick’ (Lk municate what they want to com- is present in a concrete way in our 10:9; Mt 10:8). In our time, in im- municate. As the Catechism of lives and in history when we are plementing this divine mandate, the Catholic Church reminds able to engage in concrete deeds the Catholic Church manages us: ‘human misery is the obvi- of love. The parable of the Good many health centres throughout ous sign of the inherited condi- Samaritan (Lk 10:29-37) certain- the world. This mission has re- tion if frailty and need for salva- ly offers us very beautiful images cently intensified with the advent tion in which man finds himself that can communicate the mean- of the terrible epidemic of AIDS as a consequence of original sin. ing of what we Christians mean which has been associated with This misery elicited the compas- by the term ‘love’. other terrible diseases such as, for sion of Christ the Saviour, who This parable is located in a example, malaria and tuberculo- willingly took it upon himself triptych of scenes of the Gos- sis. For this reason, the Blessed and identified with the least of pel of Luke. The first scene (Lk Pope John Paul II, struck by the his brethren. Hence those who are 10:25-28) describes the dialogue deterioration of this situation, in oppressed by poverty are the ob- between Jesus and the Doctor of 2004 accepted the proposal of ject of a preferential love on the the Law who asks the Lord what the Pontifical Council for Health part of the Church which, since he must do to inherit eternal life. Care Workers (for Health Pasto- her origin and in spite of the fail- The Teacher replies with another ral Care) to promote a Founda- ings of many of her members, has question: what is written in the tion to support in economic terms not ceased to work for their relief, Law? How do you read it? To the most needy sick people, and defence and liberation through this his interlocutor gives a cor- in particular AIDS victims, who numerous works of charity which rect answer. To inherit eternal life asked for a gesture of supportive remain indispensable always and one must love God with all one’s love from the Church. I believe everywhere’ (CCC, n. 2448). heart, one’s soul, one’s strength that the insight of John Paul II Let us now ‘read’ an institution and one’s mind and love one’s was extraordinary for this reason. such as this Foundation – and to- neighbour as oneself. Jesus con- In his apostolic letter Novo Mil- gether with it the reality of care firms this truth: he who does this lennio Ineunte he had written: for the poor and the sick – through will find Life. ‘Now is the time for “creativity” the images and the words of the And it is at this point that the in charity, not only by ensuring Gospel. It is no accident that this second scene begins (Lk 10:29- that help is effective but also by Foundation bears the name of one 37), which includes our parable. “getting close” to those who suf- of the most important parables The Doctor of the Law wants to fer, so that the hand that helps is that Jesus narrated. And I believe ‘justify himself’, probably against not seen as a humiliating hand- that we must start from here so as the remonstrance implicitly con- out but as a sharing between to help us to understand the style tained in the Lord’s answer: do as brothers and sisters’ (NMI, n. and the spirit of this work. Who you have said, why have you not 50). To make this ‘creativity in is the Good Samaritan? The Gos- done so hitherto? For this reason, DOLENTIUM HOMINUM N. 78-2012 99

he poses another question: ‘who there still remains the first part the Blessed John Paul II himself. is my neighbour?’ And Jesus an- of the ‘great commandment’ for He strongly wanted it, specifically swered: ‘A man went down from which we need an exemplifica- with the purpose of supporting in Jerusalem to Jericho…’. The sto- tion: what does ‘love God with economic terms – and not only in ry begins that we all know, in all of oneself mean’? This is what economic terms! – all poor people which Jesus takes as a model for the Gospel of Luke explains in the in need, and to meet, to a certain behaviour not the priest or the third scene: the account of Mar- extent, the immense health-care Levite – who were too intent on tha and Mary (Lk 10:38-42). One needs of the most suffering are- conserving the hypocritical exte- can be animated by the best of in- as of the planet. The Foundation riority of their faith from contam- tentions – like Martha who wants does not have any other purpose ination and were not very sensi- to offer an excellent service to than that of being an instrument tive to the true spirit of the Law the beloved Teacher – but when a so that the Church may obey the – but a Samaritan, that is to say hurry to do good enters the pic- mandate of Christ. One is dealing a figure who belonged to a peo- ture, agitation to be successful with taking care with love, with ple considered impious because in what is organised and to make concern, and with that economic, it had arisen from a sort of eth- a good impression with one’s medical and spiritual accompa- nic mixture and was without the works, the ultimate purpose is lost nying of which the Good Samar- fundamental traditions of Israel. sight of: rendering glory to God itan is a very beautiful icon. As When narrating this parable Je- with a heart that is offered up to- the statutes of the Foundation lay sus is offering a plastic answer, tally to Him and ready for a total down: ‘it seeks to be the expres- of a narrative kind, to the second welcoming of His words. Mary is sion of the solidarity-inspired and part of the ‘great commandment’. the model for this disposition of preferential love of the Church It was said that you had to love the spirit, she who has chosen the and the Holy Father for aban- God with all of yourself and to best part. This last scene, there- doned and less protected people’. love your neighbour as yourself. fore, offers us the just purpose At a practical level the Foun- Here Jesus is explaining how you of Christian service and frees us dation has contributed to support should love your neighbour like from the risk of horizontal and and assistance in many situations yourself: in the face of the suffer- merely philanthropic deviations. in our world, in relation to reali- ing of your neighbour you should Those who do not have God in ties that are often forgotten about not ‘turn the other way’ – as the their hearts will only with diffi- or which, at the most, are ‘used’ two other figures of the parable culty manage to produce a service for sporadic fund raisings with- do – but, like the Samaritan, you that is pleasing to Him. out, however, these initiatives be- should be ready to interrupt your In the light of the gospel para- ing then located within a frame- journey and your rigid and often ble, therefore, to love means ‘not work of projects. The Foundation, untouchable programmes. You passing by when our eyes cross instead, has conceived, encour- need to allow yourself to be pro- the eyes of a person who is suffer- aged and implemented real pro- voked by ‘compassion’. The text ing, ‘being ready to invest time, jects of health-care and spiritual uses a verb that expresses the idea listening, resources, energy, pro- assistance in the poorest areas of of ‘being moved to your innards’. jects, money and everything that the world and in ones often af- One must draw near and make the can raise up our sick brother’, and flicted by illnesses that it is diffi- warmth of human contact be felt. ‘bearing this brother on our shoul- cult to treat. In doing this it has One must know how to use band- ders and taking care of him’. I been careful to follow two differ- ages and medications; make what would like to dwell upon this last ent guidelines: one has available, offer hospital- aspect for a few minutes: taking ity in a very dignified way. Use care of a brother according to gos- 1. Economic support for health- one’s time for other people, as the pel charity is not only attending care activities that are already en- Samaritan does, remaining for a to physical wounds or paying for gaged in and for health-care and day in the inn near to the unfor- medicines. It also means offering care institutions. This support has tunate man (Lk 10:35). And then human and spiritual assistance to been offered in Angola, Ghana, one must know how to involve the sick man, pouring on his life the Ivory Coast, the Democrat- other people in the care that is the oil of the Spirit and the love ic Republic of the Congo, Ethio- provided, in a constant readiness of God and the Church, accompa- pia, Cameroon and in very many to give, as our protagonist does nying him, welcoming him, com- other countries; in Asia the Foun- with the innkeeper, involved in forting him, and helping him to dation has worked above all for this virtuous chain of help for the reflect on the mystery of life. Too Thailand, Nepal and Indonesia; suffering man. All of this means often, charity is reduced to some- in Latin America for Mexico, applying mercy, this means lov- thing that is hurried where one Argentina, Honduras and Peru. ing, according to the teaching of does not even notice the person However, this economic aid, al- the Teacher of Nazareth. and his or her interior and spirit- though generous, is still too little However, the text is incomplete ual needs. for the needs that exist in areas of if a reading of it ends here. One So, the ‘Good Samaritan’ Foun- the world and contexts where nat- would need only to be a good phi- dation is an obvious and concrete ural disasters, exploitation by rich lanthropist to meet the require- sign of how this creativity of char- countries, the socio-economic ments of the Gospel. And yet ity was embodied above all else in management of governments, and 100 DOLENTIUM HOMINUM N. 78-2012

illiteracy create situations that are tant commitment and yet, com- and foremost with the command highly dramatic. pared to the needs that exist, it is a of Christ: to love God with all our small drop in the ocean. The com- hearts and with all our lives and 2. Formation. Attending to the mitment is cultural, as I have said, love our neighbour as ourselves. dimension of formation is very in addition to being material and The Church, which was born important in achieving charity that strictly economic: we need to of- from the mystery of redemption is attentive to the real develop- fer a message to this world which in the Cross of Christ, has to try ment of the other. Some diseases, is so full of suffering and suffer- to meet man in a special way on such as AIDS, as we know, can- ing people. It is a world that of- the path of his suffering. In this not be defeated only through the ten removes pain, it distracts and meeting man “becomes the way use of pharmacology and econom- deafens itself so as not to see pain. for the Church” and this way is ic aid, however necessary they It silences pain because it is scan- one of the most important ones’ may be. We need to inform and to dalous and because it calls on (cf. Salvifici Doloris, n. 3). help people and peoples to know the conscience of all of us. And The Foundation receives many the risks and dangers, to educate yet pain exists and also cries out requests for help and these call in a new mentality. To this end, in silence, calls for attention and upon the Church herself as a the Foundation encourages and calls for choices and new styles of whole. These are appeals that may promotes ongoing formation for life and thinking. We the Church, at times be defined as anxious and health-care workers, for priests, above else, want and must remind they require urgent and inescapa- for families and for young people; the world that pain exists, that it ble action. There are very many, the use of diagnostic tests to test calls for changes and conversions too many, needs requiring help, whether there has been a transmis- in our lives, that it must make us but one can do a great deal, both sion of disease, the drawing up of ask ourselves how often we are re- on the front of health-care and Church documents, the promotion sponsible for the pain of other peo- the provision of medicinal prod- of informative conferences, care ple; above all else, pain is a reality ucts equipment, on the one hand, for those who are marginalised be- that each one of us can also help to and on the front of education, in- cause of illness and want to be re- reduce and relieve if we become struction and formation as regards integrated into society, as well as companions to our poor and suf- work, on the other. spiritual assistance for chaplains, fering brothers and sisters. This is In the light of the mandate to medical doctors and nurses – these the providence of God: God who welcome, to assist and to promote are all instruments by which the very often intervenes and supports human and social welfare, which Foundation seeks to address suf- through the work and the nearness is specific to the Church, and in the fering, not only at a medical lev- of those who engage in service to awareness that the joint commit- el but also at a human, social and their brothers and sisters. ment of many Church bodies, and spiritual level. This is a noble and Can I, then, answer in summa- the sharing of goals and pathways high-profile undertaking that dem- rising fashion the question: why with synergies of action, strength- onstrates the concern of the whole does this Good Samaritan Foun- ens the efficacy of every interven- of the Church for suffering people dation exist? I could answer with tion involving help, it is useful to and for everything that suffering the same words that John Paul invite the public here present, the creates as a consequence: humili- II employs in his apostolic let- authorities that have come here, ation, loneliness, marginalisation ter Salvifici Doloris: ‘Because and all religious and members of and that social exclusion which at compassion, respect and care for the laity, to assess the possibility times even impedes access to care those who suffer, for a Church of engaging in united pathways of and treatment to which the Foun- that was born from the Crucified action designed to implement the dation is committed through the Christ, are not simply a need of objectives of providing support distribution of medical products. the heart but an “imperative of and help for which the Foundation This is a demanding and impor- faith”. To this we must obey first itself was instituted. DOLENTIUM HOMINUM N. 78-2012 101

Love and Service to Life in the Great Religions: Judaism

PROF. ENRICO MAIROV edge and in this way always guar- encounter for human beings. The President of the Mount Sinai antee – where necessary through process of spiritual, psychologi- Association, his or her own sacrifice – the cal, behavioural and mental pro- Italy. achievement of the objective con- cess that is required to allow bil- tained in this idea. lions of human beings to live in a The history of Judaism, ever peaceful way in their own coun- since its birth, has been transmit- tries is much more complex. Who Saves a Life Saves the ted from generation to generation This process of integration nec- Whole Universe with a strengthening of the idea of essarily passes by way of the cre- the sacredness and uniqueness of ation of concrete projects which On this concept is based the ba- life, assuring the growth of love improve the quality of life of all sic teaching of Judaism. When a towards life itself. Misfortunes, people. These projects need a de- person is called to take an impor- persecutions and sufferings have termining strategic support from tant decision, at the base of the only served to bring about a ca- those who possess the capacity to decision itself there is the sacred- pacity to understand the impor- promote, bring into existence, and ness of life. The sacredness of tance of the fact that love and ser- guide the process of integration it- life is the fundamental idea of the vice to life are the very basis of self. A process that is based upon thought, the ethics, the philoso- the survival of the human species. the advance of human wellbeing phy and the faith of Judaism, and Today, the crucial point of en- allows every person to be free to allows – once it has been under- counter of monotheistic thought study, to develop and to advance stood – all decisions to be taken. – which is based upon a rational within a supportive and universal In my profession as a medical integration of all the instruments environment which assures his or doctor, the first action I engaged that man possesses to serve life her safety. There is no doubt that in as soon as I had qualified was that is increasingly long and sat- the process of integration of hu- – like all others like me for that isfactory – is based upon love and man beings is based upon the fun- matter – to take a specific oath. service to life and is explained in damental ethical concepts of: ade- This path, for me, established the concept of the logical struc- quate formation, adequate justice, the boundary lines of ethical be- ture of cooperation between spirit adequate defence, adequate obli- haviour in my approach to all hu- and matter. gations and an adequate response man beings and not only to my The fundamental concept ex- system to various dangers at mo- patients. This approach was ex- pressed by modern medicine as ments of need. plained by Sigmund Freud in his a psychosomatic and holistic ap- The fundamental concept that famous observation: ‘every hu- proach to the suffering of a pa- a simple and humble health-care man being can understand oth- tient is the highest expression of worker such as myself uses is the er human beings if he wants to’. the centuries-old concept of the achievement of a global and uni- At this point, one understands sacredness of life based upon the versal socio/health-care system that with the sacredness of life – Ten Commandments. The point for all the human beings of our which is the most important value of encounter which today, fortu- world beginning with the Medi- that a human being must defend – nately, we have available to us terranean area and the Middle there exist fundamental principles in the inter-religious dialogue of East. I wanted to experiment with and rules that assure for human monotheistic religions allows us the possibility that the heads of society a logical and rational be- to hope for a peaceful integra- health care in the State of Israel, haviour which is based upon the tion of human beings, guided by of the Palestinian People and of mental organisation of ‘Faith in a possible hope in a peace and a the Holy See could meet and in the Ten Commandments’. development that can allow the this way could communicate to The Ten Commandments are achievement of love and service the world the possibility of cre- the logical principles on which to life as a fundamental guarantee ating a universal system. Being a are based the Jewish faith and for existence. medical doctor, my task of find- the other monotheistic faiths and During my long professional ing a cure for the worst cancer of which teach that who saves a life life as a medical doctor I have met all –war – passes by way of ex- saves the whole universe. When a suffering human beings of all ex- perimenting with the ‘curative medical doctor acts in the context isting religions and ethnic groups. aspects’ which you provided me of the practice of his or her pro- Our planet, which is our home- with, something for which I am fessional life he or she must have land and our nation, can easily be very grateful to you. This meet- a deep awareness of this knowl- understood as a material point of ing, which took place in Decem- 102 DOLENTIUM HOMINUM N. 78-2012

ber 2007, had very good results, suffer by alleviating their suffer- man being needs aid and help in of which my presence here is the ings, and to save human life. each of the five continents of the best summary. The idea of creating a solidar- world, those who have leadership The next initiative, which in ity-inspired, universal and global roles should be able to identify my view is necessary, is the be- socio/health-care system encoun- the request for help and provide ginning of the creation of a glob- ters nowadays a world which in an adequate response. The exist- al and universal socio/health-care fact is a small global village. A ence of a system of this kind will system. I would like at this pres- system of this kind allows an ef- revolutionise the lives of all hu- tigious place to illustrate to you ficient response to the needs of man beings. In recent decades we in a scientific way the logical human beings. Its absence is felt have been experiencing the birth pathway of this dream which, for everywhere on our planet, with of new solutions to various prob- that matter, I share with all peo- suffering and malaise for billions lems. We have seen the possibility ple who suffer in any part of the of people. I believe that all of us of breaking down frontiers, hav- world. However, it is sufficient realise this fact. We must, there- ing increasing knowledge, and for me to state that any limit, or fore, mobilise all people of good living better. We have arrived at worse any obstacle, to the setting will who understood the enormity a turning point: we must decide in motion of this process is not of of the problem and the danger that all together on how to go down a scientific character: science has comes from it for all of us. the long road of progress in order already given us all the instru- We live in an epoch which, eve- to guarantee ourselves and future ments needed to carry it out. ry day, is constructing its own fu- generations a better life in a bet- As we know, in ancient Egypt ture. A great number of technolo- ter world. – one of the columns of our his- gies and means of communication At the end of my paper, I would tory and our civilisation – a socio/ and locomotion allow us to break like to thank all of you for your health-care system already ex- down, day after day, frontiers and gigantic work set in motion by isted. When someone belonging distances. Every day we acquire John XXII which allows us today to the family of the Pharaoh fell new knowledge and information to pursue the important objective ill, the best possible hospital was which allow us to improve the of love and service to life and to built around that person. quality of our lives. However, to- hope for the creation of a better We do now know what hap- gether with this we witness eve- world; remembering those who in pened when a slave fell ill but we ry day the sufferings of an enor- the hell of war, as well, are able to can well imagine. One day, the mous number of people not only help those in need and with these man Moses decided that slaves in the most out of the way plac- last two images (seventh slide) I as well should enjoy freedom and es but also in the great cities, suf- remember who, as a physician take part in the creation of a new ferings due to a growing malaise and nurse, saves life and thus the world made up of free men. caused by an unfair distribution of whole universe, thereby becom- The idea of freedom is the idea resources and opportunities, and ing one of the Righteous. of love for life. It is also the idea thus by a consequent lower level To end this paper, I would like of service to life because it allows of that information and knowl- to thank His Excellency Zygmunt man to express himself in the best edge that could improve our lives. Zimowski for his kind invitation, way possible. A solidarity-inspired and uni- remembering that we are here to In the area where our civilisa- versal global socio/healthcare honour the memory of our great tion was born, the concept of free- system is based upon logical con- friend Karol Wojtyla who be- dom, love and service to life de- cepts of the organisation, forma- queathed to us works of the high- veloped and was explained in the tion, communication, manage- est order, amongst which stand Bible and the Talmud. The second ment and use of strategic energies out in particular the Good Samar- Moses, Maimonides, explained and resources. One has to know itan Foundation: Karol Wojtyla, this concept in an in-depth way. how to speak to everyone in order the friend of man, of the Jewish Being a philosopher, with a deep to make populations draw near to people, of peace and of justice, knowledge of the sacred texts, a each other. A system of this kind who changed the world. To fulfil physician and a traveller, he man- does not mean, for example, a this inheritance we must assure aged to explain to the people that computer or a telephone in eve- to the whole of humanity, and to he met the ethical vision that inte- ry corner of the planet. It does, every individual human being, the grates the need to love neighbour, indeed, mean this, but it means possibilities of being helped at a to do everything to help those who above all else that when a hu- time of need. DOLENTIUM HOMINUM N. 78-2012 103

Love and Service to Life in the Great Religions: Islam

DR. KHALED EL-BASSEL ed He would have made you all a meekest with human beings and Medical doctor single community, but He did not the whole of the creation”. at the Italian Hospital, do this in order to test you in what Let us ask ourselves: when Cairo, Egypt. He has given you”. do we feel happiness? When we Also, Allah says: take everything for ourselves? Or “Those who have committed when we give love, offer service n the Name of God, the Most some immorality or wrong to and goodness to others? If a man IClement, the Most Merciful. themselves, they should remem- feels happy when he takes, then he It is a great honor for me to par- ber God, ask for forgiveness for is one of those who seek satisfac- ticipate in your revered assembly, their sins, and they should not tion and temporary joy in this life. here in this holy place, as a speak- persevere in the evil that they However, if he feels happy when er at the twenty-sixth internation- have done consciously; their re- he gives, then he is seeking God’s al conference of the Pontifical ward will be the forgiveness of blessings in this life and the after- Council for Health Care Work- their Lord and they will remain life; also, he is considered one of ers, with a paper bearing the title for ever in shady gardens where those who prefer serving people ‘Love and Service to Life through rivers flow”. to pleasing themselves. This, also, the Insight of Religion’. The second foundation in the was mentioned in the Holy Quran Before I start my speech, allow heavenly religions is relation- when Prophet Mohamed (Peace me to express my deepest thanks ships. And this foundation is more Be Upon Him) said: to the esteemed sisters, the nuns inclusive as it is concerned with ‘None of you can say you are of the Italian Hospital in Cairo, the way each believer deals with faithful if you do not love for your Egypt, and especially to my dear the universe, whether humans, neighbor what you want for your- sister Seocur Pina De Angelis, animals, plants and even inani- selves”. for giving me this great opportu- mate objects. If a man treats the And also: nity to participate in this confer- universe well, it will obey him, “Treat you brother exactly as ence. Also, my deepest gratitude and he will be a spiritual human you would wish to be treated”. and respect go to His Excellency being who is protected and sup- Taking a closer look at the con- the ambassador of the Holy See ported by God’s care. He will be dition of man in life, we find that to Egypt for his approval of my loved and served by all creatures he is weakest when he is ill. At participation in this conference; of the universe, as he has loved that time, his only wish is to get and also my appreciation to the the universe that God created and better. He is not concerned with president of the conference, the has used it for his interest, as is whatever money, power or posi- Head of the Pontifical Council for observed in the Holy Quran: tion he has. He is willing to give Health Care Workers, for inviting “It is God that has subjected all this up for the sake of be- me. the sea so that ships may go there ing well again. For him, this is a All the monotheistic religions at His command and so that you small price to be paid to get his are based on two essential cor- may strive there to find His grace; health back. He does not appre- ners. The first corner is teachings. be grateful to Him”. ciate God’s blessing – which is These teachings belong to the be- Good treatment of the universe health – until he feels that it might liever and the way he worships is based on love, preference for be gone. Only then does he feel God according to the religious others, service to God’s creatures, himself surrounded by those who law that he abides by. He is re- whether humans, animals, plants care about him, whether they are warded if he obeys God and does or even the inanimate objects his friends, his family or the medi- what he is ordered to do by God that were made available by God cal team that is responsible for his and renounces sins. He awaits to serve us. By being well man- treatment. And this team carries God’s forgiveness and mercy if nered, we will obtain God’s ac- the heaviest burden on its shoul- he sins. And it is only God who ceptance and rewards in this life ders during the process of treat- accepts the worship of those who and the afterlife. Good manners ing the patient. For this team to believe in Him and forgives them will better the condition of earth be successful in its mission, many if they have committed sin, for He and all those who live on it, as we factors must be available so it can is always forgiving and gracious. are told by the Prophet Mohamed give the patient all of his rights This was observed in the Holy (Peace Be Upon Him): completely. Many might think Quran: “Obey the word of God wher- that medical efficiency is the most “To each one of you we have ever you are, the most perfect important factor in any medical given a rule, but if God had want- person is that person who is the team; this is not entirely correct. 104 DOLENTIUM HOMINUM N. 78-2012

Although medical efficiency is an in dealing with a patient; if it is cant sign that points to two sub- important requirement, it is not God’s wish for him to be cured, jects: the first one is service that the most important factor. Before we find him thankful and grateful can be voluntary – without a re- it comes the feelings of love, mer- for what we did for him. If not, we turn – or as a job in which you get cy, compassion and preference for find him accepting his fate with a paid. The limits and degrees of others. Without all these feelings, satisfied soul and, also, thankful this service might change accord- the result will be much less than for what we did for him and what ing to what you get in return; even desired, if it is achieved. we offered him, whether it was if this service is voluntary it might There are a lot of illnesses that help, love or service. change if it is not for the sake of science has not found a cure for. On the other hand, if we dealt God’s blessings. In such a situation, only these with him as a medical case only, The second subject is love feelings could be a direct reason without these human feelings, which is the greatest, the highest for a cure or a reason for endur- then he will feel that we did not and the longest lasting value. This ing the suffering caused by illness help him enough and that we did value is priceless and has no re- and accepting God’s fate with a our job and nothing more and turn except from God. Only God satisfied soul and certainty that thought that this was our duty can reward love; if love is the mo- within hardship there is ease. towards him. The only thing he tive behind this service – whether Let us imagine together that all will remember about us is being performed voluntarily or for a re- those who surround the patient, mechanical and medically effi- turn – then it will be the best ser- his family, his friends, his doc- cient. And if he is not cured, we vice a patient can obtain. Not only tors, and even himself, are con- will find him angry and desperate, does it benefit the patient, it bene- vinced by Allah’s saying in the thinking of us as mere machines fits those who offer it as well; and Holy Quran: and thinking that these machines this is because it fills their hearts “Do not despair of the mercy of did not do their job as they should and souls with joy and satisfac- God, only the impious despair of have. Allah is right when he says tion, granted to them by God. the mercy of God”. in the Holy Quran: Dear brothers and sisters, If the patient believed in that, he “He who is cruel and hard of I would like to quote Prophet would know that with all his pain heart, that is to say does not make Mohamed – the messenger of Is- and suffering there is ease and his feelings ready to help, it is lam – who says: mercy from God. He will accept better that he be cast out and sent “God has placed in the world his illness with a satisfied soul, away”. people who love good, He has waiting for his reward from God, Dear brothers and sisters, put in the world people who have whether it is a cure for his illness, I was filled with joy when I read good in their hearts, their task is or mercy and strength from God. the title of the paper I was asked to cure the wrongs of humanity; We all must have heard or seen to give, which is the view of reli- they will be saved on the day of the effect of these feelings either gions about the effect of love and judgement”. through our personal experienc- service in life. This is because I I ask God that we all may be of es or the experiences of others believe that this title has a signifi- those people. DOLENTIUM HOMINUM N. 78-2012 105

Concern for the Sick and the Pastoral Office of a Bishop

H.E. MSGR. SERGIO PINTOR ratory, stimulus and prophecy of a terise the pastoral office of a bish- Bishop of Ozieri, Church called constantly to renew op as a successor of the Apostles, Italy. herself at the school of, and in com- as regards the Church’s concern Consultor of the Pontifical munion with, the crucified and ris- for the sick, thereby promoting ad- Council for Health Care en Christ’. equate pastoral care in health, bear- Workers, Of a Church, therefore, that lives ing in mind, naturally enough, the the Holy See. and transpires the mystery of God various ecclesial, social and cultur- who out of love bent down in front al conditions that exist. of us to take on in the Son our frail- These are forms of care to be ty and our infirmities in order to read and interpreted within the con- 1. Within an Ecclesiological heal us and save us. To promote text, and as an expression, of his Vision this vision of pastoral care and of prophetic, priestly and regal mis- the Church, and within them to pro- sion to be implemented with his The Church’s concern for the mote an increasingly greater and own presbytery with reference to, sick is rooted and inscribed in the important solicitude as regards care and the involvement of, the whole very action of Christ as he appears for sick people, the suffering and of the people of God, starting with in the Gospels and in the mission the disabled, seems to me to be the sick people, the suffering, the disa- entrusted by him to the Church to first and fundamental task of the of- bled and the weak. preach the Gospel of salvation, ac- fice of a bishop in making present, One may state that bishops are companying this preaching with as a successor of the Apostles, Je- consecrated to ‘take care’ of the signs involving the healing of the sus the Good Shepherd who knows, flocks that have been entrusted to sick and suffering.1 guides and takes care of all of his them. Because of the fullness of the It is within the reality of the flock, beginning with the wounded sacrament of the Order, ‘The pasto- Church, a mystery and gift of com- or missing sheep. ral office or the habitual and daily munion, a sign and instrument of The Blessed John Paul II in an care of their sheep is entrusted to the love and solicitude of God to- address to the bishops of Colom- them completely;’ (LG, n. 27). In wards all men, that we can best un- bia described the ministry/office them, in a specific and sacramen- derstand and define the pastoral of- of a bishop in the light of the tri- tal way, Jesus Christ, ‘physician of fice of a bishop as the first person une mystery: ‘A bishop is the im- the body and the spirit, ‘is present responsible for, and the promoter age of the Father who makes pre- in the midst of those who believe’ of, pastoral care for the sick and the sent Christ as the Good Shepherd, (LG, n. 21). Bishops are called, be- suffering. receives the fullness of the Holy cause of their consecration and by Indeed, we have to overcome the Spirit from which spring ministe- apostolic mandate, to be the first to risk of a vision of the office of a rial teachings and initiatives so that bear in their persons the Lord Jesus bishop seen in an isolated way and he may build up, in the image of the who continues to be near to those instead place it within an overall vi- Trinity and through the Word and people who suffer in body and spir- sion of the mission of a bishop and the sacraments, this Church, a place it, and to take care of them. The an overall vision of pastoral action of the gift of God to the faithful that parable of the Good Samaritan, be- itself, of which in a local Church, have been entrusted to him’.2 In this ing a paradigm for every Christian, in communion with the Pope, each triune vision one understands even indeed for every man capable of bishop is called to be a pastor and better the exhortation addressed humanity, becomes a paradigm to guide in order to communicate the to bishops by the Second Vati- an even greater extent for a bishop. grace and the hope of the Gospel can Council in Christus Dominus: When commenting on the par- to every person, in the realities and ‘Bishops should surround the sick able of the Good Samaritan, St. the concrete situations and condi- with paternal charity’.3 Carlo Borromeo points to the task tions in which people live. of bishops as regards those who It is in such a vision and context suffer in soul and body. In the that pastoral care in health, thanks 2. Within a Christological Vision interpretation of the holy Arch- to the primary responsibility of bishop of Milan, the Samaritan is bishops, can be better integrated in- When referring to what the nu- Christ, who comes to the aid of to all of the pastoral action of our merous documents of the Magis- the wounded man who is lying Churches and become a fundamen- terium of the Church say about the at the side of the road, medicates tal sign by which to proclaim the figure and the ministry of a bishop, him, and after putting him on his Gospel today and, as the Blessed I believe that it is useful in this pa- mount, takes him to an inn, a sym- John Paul II declared, become ‘a per and the time that has been allot- bol of the Church. To the innkeep- laboratory for a new civilisation ted to me to point to certain special er who symbolises bishops, Christ of love’, and I would add ‘a labo- forms of care that can truly charac- hands over the wounded man to be 106 DOLENTIUM HOMINUM N. 78-2012

taken care of, giving him two sil- the field of pastoral care in health ganization of adequate pastoral pro- ver coins, images of the Old Testa- and care for the sick. vision for health care workers, with ment and the New Testament, in- 6. To promote the presence, the the good of the sick ever in mind, terpretative keys of the mystery of formation and the cooperation of should thus be a priority close to human suffering. The language of Catholic health-care associations, the heart of every Bishop. Such Borromeo echoes that of the Fa- associations of sick people or for pastoral care ought to be character- thers of the Church in describing a sick people, and health-care volun- ized by the following: an outspoken ministry that reaches a sick person teers. defence of human life in the areas in the totality of his or her being.4 7. To attend to the choice and of biogenetic engineering, pallia- training of hospital chaplains and tive care and opposition to eutha- the formation of chaplaincies. nasia; a renewed pastoral approach 3. Some Specific Tasks 8. To support and recognise to the sacrament of the anointing of Catholic health-care institutions as the sick and Viaticum, without ne- The first and fundamental task works of the Church, where they glecting the sacrament of penance; of a bishop as regards concern exist. the witness of consecrated persons for the sick and pastoral care in 9. To value the celebration of the who devote their lives to the care health, seems to be that of educat- World Day of the Sick, placing it of the sick and the contribution of ing, guiding and animating a dioc- within a pathway of formation and volunteer health care workers; the esan Church, with all its members, treating it as a moment of openness attentiveness of pastors to those pa- in growing attention, service, care and dialogue with all those who rishioners who are sick. The Bishop and witness to love and the near- work in the world of health and gives his support to Catholic hos- ness of the Lord to those people health care. pitals, and opens new ones where who live in situations of illness, of appropriate, maintaining their frailty and disability, and of suf- It is evident that all of these tasks Catholic identity even when, for fering. In particular the tasks of a cannot be directly put into practice whatever reason, they come under bishop are: by a bishop but it is he who is re- secular direction. In Catholic facul- 1. To work at both a collegi- quired to engage in animation, and ties of medicine, the Bishop sees to al level and in his own diocese to when this is possible and above it that medical ethics are taught in promote a vision and action of the all at certain moments and in cer- accordance with the Magisterium mystic Church based upon God tain situations, to be personally in- of the Church, particularly in ques- who is Love and His sacramen- volved. tions of bioethics’.5 tal manifestation through a lov- The experience and the witness In definitive terms, the role and ing nearness to, and care for, sick of a bishop near to the sick and suf- concern of a bishop as regards care people. This involves the forma- fering with their families can thus for the sick and the suffering is in- tion of Christian communities that become the very heart of a pastoral scribed in his being ‘president and are aware of being communities care inspired by charity. minister of charity in the Church of that are evangelised to evangelise, which he is a pastor and father’,6 educating them in special concern called to live and to bear witness to, about the problems and needs of the Conclusion in his pastoral action, the charity of world of health and health care, of Christ, who ‘during his mortal life sick people and the suffering, and For that matter, it is the Directo- passed by doing good to and heal- committing themselves and involv- ry for the Pastoral Mission of Bish- ing all those who were prisoners of ing themselves in a practical way. ops itself which, after referring to evil’ and who ‘still today as a Good 2. To illuminate with his own the new and demanding challenges Samaritan comes to the side of eve- ministry and in the preaching of that have emerged in contempo- ry man wounded in body and spirit the Gospel the diverse and complex rary society and all countries of the and pours upon his wounds the oil questions and issues relating to life world as regards the protection of of comfort and the wine of hope’.7 and care for health, suffering and health, observes that: ‘Human con- And today it is of these signs of death itself. cern prompts the Bishop to imitate the Kingdom of God that people 3. To create, where this does not the Good Samaritan, who cares for strongly perceive that they have already exist, and to support, a di- every suffering person with great need. ocesan office for pastoral care in mercy and compassion. Within his health made up of a group of people own diocese each Bishop, with Notes who are trained for this task, moti- the help of suitably qualified per- vated and representative. sons, is called to work for an inte- 1 Cf. Mt 10:1; Mk 6:3; Lk 9:1-6; 10:9. 4. To ensure that in the various gral proclamation of the “Gospel of 2 Giovanni Paolo II, ‘Discorso ai Ves- covi della Colombia’, 2.7.1986, n. 2 (AAS 79 existing pathways of formation in Life”. As medical practice and care [1987], 66). the diocese for pastoral workers of the sick become more humane, 3 (Cf. CD, 30; EV 1/658) and in the pathways of formation this closeness to those who suffer 4 Cf. Angelo Brusco and Sergio Pintor, for catechesis there is placed spe- brings into clearer focus for every Sulle orme di Cristo Medico, Manuale di Teologia pastorale sanitaria (EDB, reprint, cial attention and education as re- person the image of Jesus, healer of 2008), p. 90. gards the world of health and suf- body and soul. Among the instruc- 5 Cf. Congregation for Bishops, Directory fering. tions entrusted to his Apostles, the for the Pastoral Ministry of Bishops, n. 205. 6 Cf. (ibid., n° 195). 5. To promote a specific forma- Lord included an exhortation to 7 Cf. Messale Romano, prefazio Comune tion for men and women workers in heal the sick (cf. Mt 10:8). The or- VIII. DOLENTIUM HOMINUM N. 78-2012 107

Consecrated Women: Custodians of Life

MOTHER MARIA charity and of evangelization it- any ‘utilitarian’ consideration – is MAURIZIA BIANCUCCI self, to which one can respond a sign of the super-abundance of Superior General even without assuming the par- gratuitousness which is expressed of the Benedictine ticular commitments of the conse- in a life that is spent totally loving Congregation of the Sisters crated life? Is the consecrated life and serving the Lord, in order to Reparatrices of the Holy Face not a kind of “waste” of human en- devote oneself to his person, and of Our Lord Jesus Christ, ergies which might be used more a number of times during the day, Italy. efficiently for a greater good, for in the faces of our poor and needy Member of the Pontifical the benefit of humanity and the brethren. Only in this way, recog- Council for Health Care Church? nising, loving and serving ‘those Workers, These questions are asked more disfigured faces’, what in the eyes the Holy See. frequently in our day, as a conse- of men may appear a mirror, for a quence of a utilitarian and techno- person enclosed in the secret of the cratic culture which is inclined to heart of the beauty and the good- assess the importance of things and ness of the Lord is an obvious re- even of people in relation to their sponse of loving, it is exultant grat- 1. Introduction immediate “usefulness”. But such itude for having been admitted in questions have always existed, as a totally special way to knowledge I greet His Excellency Archbish- is eloquently demonstrated by the about the Lord and sharing in his op Msgr. Zimowski, the President Gospel episode of the anointing divine mission in the world. of the Pontifical Council for Health at Bethany: “Mary took a pound Testimonies of holy women, Care Workers, and with him I also of costly ointment of pure nard courageous women rich in faith, greet in a special way its Secretary, and anointed the feet of Jesus and women who were able to give a the Most Reverend Msgr. Jean- wiped his feet with her hair; and the decisive impulse to ecclesial re- Marie Mupendawatu, Dr. Alessan- house was filled with the fragrance newal, there have been and there dra Ciattini and all those who work of the ointment” (Jn 12:3). When will always be. For example, a in the Pontifical Council for Health Judas, using the needs of the poor Scholastic saint, the sister of St. Care Workers. This is an institution as an excuse, complained about Benedict of Norcia, consecrated that has always been near to my re- such waste, Jesus replied: “Let her herself to God following the exam- ligious family because its creation alone!” (Jn 12:7).This is the peren- ple of her brother whom she fol- was very important to my Vener- nially valid response to the ques- lowed to Cassino where she died able Founder Father, the Servant of tion which many people, even in in about the year 547; and then St. God Abbot Ildebrando Gregori. He good faith, are asking about the Geltrude; and without doubt one wanted to see this ‘precious gem’ relevance of the consecrated life: of the most loved women saints, of the Church created, to the joy of Could one not invest one’s life in St. Chiara of Assisi, who lived in his spiritual son, Cardinal Fiorenzo a more efficient and reasonable the twelfth century and was a con- Angelini, who was, and remains, way for the betterment of society? temporary of St. Francis; and the the person who conceived of it and This is how Jesus replies: “Let her Blessed Mother Teresa of Calcut- who founded it. alone!”’ (n. 104). ta; and other luminous examples in ‘Consecrated Women: Custodi- This is the always valid answer which the firmament of the Church ans of Life’ is the subject that was to the question that very many is rich. assigned to me for this internation- people, in good faith as well, ask These extraordinary figures al conference. But the presence of about the contemporary relevance demonstrate how much the Church consecrated women, their lives as of consecrated life: could one not is indebted to consecrated women an offering to Christ and as a gift invest one’s existence in a more ef- who every day immolate them- to brethren in need, is it still valid ficient and rational way for the im- selves at the altar of suffering today? How are their actions seen provement of society? The answer and the cross out of love for Jesus and considered? To answer these of Jesus is: “Let her alone!”. Christ. questions, and others as well, we To those who are granted the can refer to what the Holy Father inestimable gift of following the John Paul II – today amongst the Lord Jesus from closer to hand, it 2. Two Tramlines, a Single new ‘Blesseds’ of heaven – said in appears obvious that he can and Pathway his post-synodal apostolic exhorta- must be loved with an undivided tion Vita Consecrata of 25 March heart, that one can devote all of Consecrated life and life in com- 1996: ‘Many people today are puz- one’s life to him and not just some munity walk together. Consecrated zled and ask: What is the point of deeds or some moments or some life forms a whole with community the consecrated life? Why embrace activities. life. The former is a more person- this kind of life, when there are so The precious oil poured as a al pathway; the latter is a more in- many urgent needs in the areas of pure act of love – and this beyond volving one. 108 DOLENTIUM HOMINUM N. 78-2012

The Second Vatican Council 3. Consecrated Women: and a sign of modernity, which (the decree on the renewal of re- Custodians of Life should guarantee the presence and ligious life, Perfectae caritatis, freedom of women in democratic dated 28 October 1965); the docu- We should have behind us these societies. ment Fraternal Life in Community reflections in order to understand The Pope, indeed, speaks above of 28 February 1994; the Synod on better the meaning and importance all about women, in particular Consecrated Life (the post-synod- of the subject that I am addressing about those who have had abor- al apostolic exhortation Vita con- here today. tions, and speaks about that ma- secrata of John Paul II is dated 25 A consecrated woman works on laise that is so often concealed, of March 1996,whilst the ninth or- her own but she also, and above all, that secret suffering which consti- dinary assembly of the Synod of works in the name of her religious tutes the post-abortion syndrome. Bishops, completing the analysis community and of the charism that And he recognises it and inter- of the peculiar features of states of is specific to the Institute to which prets it not from the psychological life wanted by the Lord Jesus for she belongs. Her consecration is point of view – without evoking his Church, after the synods on the for life and this is understood in medical assistance for these suf- laity and presbyters studied Conse- the broadest sense of the term. But fering women, perhaps reduced to crated Life and its Mission in the she, as a consecrated woman, also some anti-depressants – but with Church and the World on 2-29 Oc- works within the various stages of the courage to name the unnamea- tober 1994); and the Instruction of life – from the moment of concep- ble in a secularised society (which the Congregation for the Institutes tion until natural death – through ours is): the voice of conscience. of Consecrated Life and Societies her presence in contact with moth- Defined according to Catholic tra- of Apostolic Life, Starting Afresh ers (nursery schools) and with dition as being not the effect of from Christ: a Renewed Commit- women who are mothers (fami- forms of external conditioning ment to Consecrated Life in the ly homes); with women wounded or internal emotions, as, indeed, third Millennium (on 19 May 2002, by family dramas; with the many many people prefer to believe, but the solemnity of Pentecost), all children who are war orphans or specifically as a voice that illumi- brought consecrated life and life in victims of the most terrible forms nates human beings in relation to community into the present by pro- of violence; with young men and good and evil, and thus an evident jecting it into the religious future young women (normal schools or proof of the link of every creature of our lives. These four documents specialised schools for nursing, for with God. say everything about consecrated computer science etc…);with fam- On the one hand, a society that life and life in community. ilies (catechism and training meet- wants to found the right of citizen- Today, fraternal life in com- ings); and with very many cases ship of women on the cancellation munion is undergoing many trans- of elderly people who are alone, of a new human being; and, on the formations compared to what abandoned and deprived of all hu- other, the Vicar of Christ, with the happened in the past. These trans- man assistance… name of Benedict XVI, who has formations are a mixture of hopes These various stages of life are the simple and clear courage to ob- and disappointments. Not only today accompanied by continual serve that in each of us there is a have they accompanied us: they challenges which need credible voice that speaks clearly and which will go on accompanying us. and effective answers, from what it is difficult, indeed impossible, to These transformations have had is offered, and borne witness to, by silence. Also, if not above all else, positive effects but they have also consecrated women, who are cus- when abortion is carried out for had contestable effects. Although, todians of life. I will list only some ‘medical reasons’, which are nev- on the one hand, they have em- of these challenges: er good if they want to cancel suf- phasised by no means few gospel fering by defeating the person who values, thereby creating a new vi- a. Defending common suffers. And the Pope clearly says tality in religious communities, on humanity this when he observes that only the other hand, they have raised a within the Church can women who large number of questions because The address that Benedict XVI have had abortion find forgiveness they have obscured certain ele- gave to the members of the Acad- and thus interior peace. The voice ments that are typical of fraternal emy for Life (27 February 2011) of conscience – Benedict XVI em- life lived in community. does not have the characteristic of phasises – speaks to everyone, and The need to assess, or better to being an internal discourse – ad- not only to believers, and it is a think anew about these transfor- dressed, that is to say, to a pon- voice that cannot be suppressed, mation, which became urgent in tifical institution whose members even though people do not want to years gone by, is now coming back by definition share the thinking listen to it. to us also, and I would say above of the Pope – and it does not even all, today in the face of the new involve a sacrosanct but gener- b. In every child there is the face challenges of post-modernity. ic affirmation of the value of life of God It is necessary to engage in this in general, as an ideal to be culti- ‘examination’ if only to corre- vated and defended. It is, instead, ‘Why have I come here amongst spond better to one’s own vocation a concrete circumstanced appeal to you, today, the day when we begin and one’s own mission amongst everyone; in particular in the West to celebrate the Solemnity of the the People of God. where abortion is seen as a right Epiphany?’, asked Pope Benedict DOLENTIUM HOMINUM N. 78-2012 109

XVI at the end of his visit to the suffering, unfortunately, is rather the ‘renewal’ of life which, indeed, little patients of the paediatric sec- frequent and difficult to manage. can die in a family, a consecrated tion of the Agostino Gemelli Poly- To reach these very many dis- woman has a precise task: that of clinic of Rome on the afternoon of aggregated families, the most ef- being near to those people who are Wednesday, 5 January 2011. ‘First fective apostolate is that of the momentarily lost and who need of all’, he confessed, ‘to say thank witness and active nearness of ex- female guidance in order to leave you. Thank you to you children emplary Christian families. In or- their crisis behind them. A conse- who have welcomed me: I want to der to illuminate and to warm, the crated woman, as well, can work say to you that I love you and that first thing we must do is to light a well in this direction, above all in I am near to you in my prayers and fire. Through the few, one reaches a parish context and also with the my affections, so as to give you the many. A committed minority is opportunities that Providence plac- strength in facing up to your ill- the most effective resource there is es in front of her. nesses as well. And then I would for evangelising and reaching the Pastoral work for a ‘pedagogy like to thank your parents, your rel- so-called ‘distant ones’, so as to of health care’ – as observed the atives, the heads and all the staff draw them near in some way to Je- Blessed John Paul II, and which of this polyclinic who with skill sus and to prepare them for salva- has been proposed anew on a num- and charity care for human suf- tion. This minority, through prayer ber of occasions over recent days fering; in particular I would like and respectful concern, can also – must be understood ‘as a high to thank the team of this paediat- render concrete and tangible the measurement of an ordinary Chris- ric department and of the centre love of the Church for those people tian life’, which should avoid ‘be- for the treatment of children with who are living without an authen- ing content with a mediocre life, spina bifida. I bless these people, tic marriage and thus are not in full lived according to minimalist eth- their commitment and these envi- visible communion, without, how- ics and a shallow religiosity’. ronments in which is practised, in a ever, being totally separated. One concrete way, love for the smallest must avoid both ‘the excessive rig- d. When we speak about and those most in need’. our that blocks the road and the euthanasia ‘When we look at the grotto of permissiveness that directs people Bethlehem, at the crib’, the Pope down the wrong path. Authentic From the debates generated by asked, ‘whom do we see? Whom ecclesial pedagogy requires put- recent cases as well, as regards the do we encounter? There is Mary, ting together the teaching of truth, bioethics of the end of life, two there is Joseph, but above all there the education of consciences, and facts seem to emerge in a clear is a child, who is small, who needs trusting and patient encourage- way: the great confusion that ex- attention, care, and love: that child ment’. ists as regards the definition of is Jesus, that child is God Him- One can recommend to every- the ‘terminally’ ill patient and the self who wanted to come to earth one certain approaches that are steady disappearance of the use of to show us how much He loves us; expressed in the following five the term ‘euthanasia’. The case of it is God who made Himself like words: Erika Kuellmer – a German wom- you, a child, to tell you that He is Humility: the conscience cannot an who entered a vegetative state always at your side and to say to establish what is good and what is about eight years ago following a each one of you that every child bad – it can only recognise these cerebral vascular malfunction and has His face’. This text and others things. We are not self-sufficient. who then died of natural causes af- of the theologian Ratzinger bring We have sincerely to desire truth ter her daughter had attempted to to the fore the subject of the suf- and objective good. interrupt the nutrition supplied to fering life of every child who has Prayer: asking always to know her through a tube – does not seem the face of God. A consecrated in a better way the will of God and to be an exception. woman, a custodian of life, knows, to have the grace and the strength Was this woman a terminally- above all in this respect, that she to implement that will. ill patient during the years of her must be faithful to a mission that Commitment: doing immediate- life that were spent in a vegeta- she cannot betray. In the wards of ly the good that one is able to do, tive state? When can one define a hospitals, in visits to families, and even if this involves sacrifices: at sick person as ‘terminal’? Pallia- in parishes, a consecrated woman home, at work, in society, and in tive medicine defines a patient as is always a custodian of life. She the ecclesial community, starting being at the end of his or her life is a custodian because she is a wit- with attending Holy Mass on Sun- when his or her presumed survival ness! days. can be seen as lasting four months Research: listening, studying or less, and this when life support c. The separated and the divorced: and reflecting in order to under- systems are working as well, that is helping them to renew their stand the meaning of moral norms to say, for example, hydration, nu- lives and their value for our lives and for trition or ventilation. our happiness. It is evident that cases such as Pastoral care directed towards Trust: always trusting in the that referred to above – and in gen- the welcoming and the accompa- mercy of God which can lead to eral nearly all cases of patients in nying of separated people and di- salvation ‘by other ways’, beyond a vegetative state – are not end-of- vorced people, who live through the sacraments of penance and the life cases until complications oc- situations of crisis and of human Eucharist. In this pastoral care for cur, for example infections, which 110 DOLENTIUM HOMINUM N. 78-2012

change that person’s condition of dration or nutrition of a patient in life, in this as in other directions health, or until someone fails to a vegetative state – which even that are of burning importance? I provide water and nutritive ele- the recent White Book of the Ital- believe that we can. Indeed, a con- ments to the patient. ian Ministry of Health, drawn up secrated woman should expand her A completely different situation with the consultation of associa- mission. Nothing can be extrane- occurs in the case of the chroni- tions which represent the family ous to it. One should study these cally ill, for example oncology pa- relatives of patients, defined as a new challenges and have the cour- tients, who have come to the end ‘gravely disabled’ person – would age to give convincing answers so of their illnesses. In these cases, be, according to them, avoid- as to expand the horizons of life. the support of nutrition and hy- ing exaggerated treatment and There are consecrated women who dration should be continued un- not practising a form of euthana- are nurses, consecrated women til a medical assessment sees it sia through the omitting of what who are medical doctors, or who as being useless or damaging be- should be done to keep the patient are women involved in move- cause of the inability of the organ- alive. On this point the German ments, in associations and in new ism to take advantage of the wa- bishops have been very clear. In communities, who believe in the ter and the nutritive elements. This a declaration of March 2007 they value of life from the moment of usually takes place during the last clearly rejected the possibility of conception until its natural end. days of life when the suspension suspending life support to patients A woman religious of the twenty- of hydration and nutrition no long- in a vegetative state, vigil coma or first century must have this Catho- er shortens the development of the grave dementia. lic and scientific culture. She must illness which by now has reached The fact that it is the patient him- play her part. Only together can we its final stage. self or herself who chooses this op- eliminate the waste of little love These observations are close- tion does not change the substance for life and promote a new season ly linked to the second ques- of the matter; if, in fact, the sus- in favour of man and consecrated tion: the supporters of the possi- pension of a life support system and non-consecrated women, who bility of accelerating the deaths has as a consequence the shorten- are jealous custodians of life. of patients who depend on life ing of the life of a patient, the term And to end this paper of mine I support systems – such as me- that should be used, to be more would like to refer to a thought of chanical ventilation through tra- consistent, is ‘euthanasia’. Even if my Founder, the Servant of God Il- cheotomy or enteral nutrition or this word provokes greater fear in debrando Gregori: ‘May the Holy hydration (for example gastros- those who hear it, perhaps its use, Face of Jesus, in his infinite mer- tomy) or parenteral (intravenous) which would involve a more hon- cy, through the prayers of so many nutrition or hydration – tend to est definition of the question in people of good will, always bring no longer speak about euthana- hand, would lead to deeper reflec- forth, for the good of the Holy sia: in the campaign in favour of tion about what is at stake. Church, new ranks of consecrated the so-called biological testament souls who with the fervour of their this term is carefully avoided in charity will know how to spread, favour of one that is much more 4. Conclusion wherever they are called to work, acceptable, namely ‘avoidance of the ‘bonus odor Christi’ (cf. 2 Cor exaggerated treatment’. Can we involve the witness of 2:15) and the smile of his Holy In other words, stopping the hy- consecrated women, custodians of Face.

Pastoral Care for the Sick in Parishes

MSGR. JERZY KARBOWNIK 9:1-2.6; 10:9). Staying faithful to Paul II on the Christian meaning Parish Priest of the Church Christ’s command, the Church, of human suffering, Salvifici do- of Skarz˙ysko – Kamienna, from the very beginning, has loris (1984; henceforth SD) and Radom, Poland. cared for the ill and has always the establishment of the World perceived serving the sick as an Day of the Sick (1992), together integral part of her mission. The with the Pope’s annual message publication of the new liturgical associated with the celebration astoral care for the sick is the book, of a strictly pastoral charac- of this event, are all proof of the Pfulfilment of the command of ter, Ordo unctionis infirmorum eo- Church’s continuous pastoral care Christ who requested that his dis- rumque pastoralis curae (1972), for the sick, which also manifests ciples treat all kinds of disease the publication of the apostolic itself in the post-Second Vatican and weakness (cf. Mt 10:1; Lk letter of the Blessed Pope John Council’s The Code of Canon DOLENTIUM HOMINUM N. 78-2012 111

Law (1983) and The Catechism it is necessary to engage lay mem- this type can help each penitent of the Catholic Church (1992; bers of the apostolate of the sick, become more like Christ, who henceforth CCC). and extraordinary ministers of the atoned for our sins, once and for Due to the undeniable dignity Blessed Sacrament in particular.2 all. Such penance can also help of every human being, the Church Those sick people who are in im- the sick penitent to unite with him treats the sick with great respect, mediate danger of death should be in suffering even more closely tries to help them discover their – fortified by the viaticum (SCH 26, (Rm 8:17). unusually difficult – Christian vo- 117-118). A manifestation of pastoral cation and supports them at eve- Special support for sick Chris- care for the sick in parishes is ry stage of its implementation. tians comes from the sacrament the Days of the Sick, the central The Church cares for the sick at of the anointing of the sick which point of which is the Eucharist all of her levels – from the uni- has been known since apostolic combined with the communal ad- versal Church, through the dio- times (cf. Js 5:14-15). Tradition ministration of the sacrament of ceses, and on to the parishes. One has recognised in this rite one the anointing of the sick. The cel- of the more important tasks of the of the seven sacraments of the ebration of the Day of the Sick, parish as a community of faithful Church (CCC, n. 1510). Accord- carefully prepared and observed Christians is pastoral care for peo- ing to the in the parish, sensitises the entire ple who are sick, which consists Sacram infirmorum unction of 30 community of God’s people to the primarily of sacramental ministry, November 1972, in the Latin rite difficult situation of the sick and preaching the word of God, and the following rules apply: the sac- helps emphasise the ecclesial and the ministry of charity. rament of the anointing of the sick social nature of the sacrament of is given to the sick by anointing the anointing of the sick. An im- them on the forehead and hands portant part of the celebration of 1. Sacramental Ministry with olive oil or, if opportune, the Day of the Sick is bestowing to the Sick with another vegetable oil, prop- on each patient the blessings of erly blessed, saying only once the Blessed Sacrament, in imita- The Church tries to support her the following words: “Through tion of the blessing of the sick in sick members mainly through this holy anointing, may the Lord Lourdes. The observation of the sacramental ministry. The Church in His love and mercy help you Day of the Sick should not be believes, above all, in the life-giv- with the grace of the Holy Spirit. confined merely to the liturgical ing presence of Christ, the physi- May the Lord who frees you from dimension but should include an cian of souls and bodies, acting in sin, save you and raise you up”’ element of relaxation and integra- particular through the sacraments, (CCC, n. 1513). The sacrament tion as well, an example of which and in a most special way through of the anointing of the sick may may be agape combined with an the Eucharist (CCC, n. 1509), be given during Mass celebrated artistic programme performed by since the Eucharist is the sacri- in church, the sick person’s home young people or children. fice of the Church, which together or hospital (SCH, n. 104) and, in Two particularly important with Christ offers herself wholly particular, during pilgrimages, places in which to conduct pas- to the Heavenly Father. ‘In the Days of the Sick and the meetings toral care for the sick are hospi- Eucharist the sacrifice of Christ of the associations of patients tals and nursing homes located becomes also the sacrifice of the (SCH, n. 107). within the parish. The aim of the members of his Body. The lives Of great help to a sick person pastoral activities performed in of the faithful, their praise, suffer- is also the sacrament of penance these centres, such as common ings, prayer, and work, are unit- which may contribute to the un- prayer, the administration of the ed with those of Christ […], and derstanding of the salvific mean- sacraments, individual interviews so acquire a new value’ (CCC, n. ing of suffering, since accepting with patients, the apostolate of 1368). Therefore patients should one’s weakness and suffering is the Catholic press and religious be offered the possibility to re- closely related to conversion and literature, is both to revive, invig- ceive holy communion frequent- performing works of penance in orate and intensify the religious ly, even daily.1 Owing to the fact everyday life. The Catechism of life of the sick and to become an that priests are overburdened with the Catholic Church teaches that integral part of their therapeutic pastoral duties and hence cannot ‘Taking up one’s cross each day process. The pastoral activity car- visit the sick in their homes suf- and following Jesus is the surest ried out with patients not only by ficiently often, one needs to en- way of penance’ (n. 1435). The clergymen but also by lay volun- sure an adequate number of ex- penance imposed by the confes- teers ought to lead to overcoming traordinary ministers of holy sor should take into account the the sense of uselessness, which communion who could bring the penitent’s personal situation and afflicts the elderly in particular. Eucharist to the sick. The Second must seek his spiritual good. ‘It Furthermore, the Church appreci- Polish Plenary Synod encouraged can consist of prayer, an offering, ates and expresses gratitude to all clergymen to organise for people works of mercy, service of neigh- the doctors and nurses who with who are sick, and in their family bour, voluntary self-denial, sac- Christian love devote their time homes, a weekly holy communion rifices, and above all the patient and talents to the Samaritan min- and meditation on Holy Scripture. acceptance of the cross we must istry to aid their suffering brothers To accomplish this task, however, bear’ (CCC, n. 1460). Penance of (SD, n. 29; cf. ChL, n. 53). 112 DOLENTIUM HOMINUM N. 78-2012

A special form of care for the 2. Preaching the Word of guage of suffering as communi- sick is pilgrimages taken to im- God to the Sick in their cated by the sick, but on the other plore God for the grace of bearing Environment hand he must strive to avoid in- illness with patience and to obtain cautious words reminiscent of the the grace of recovery from sick- Pope Benedict XVI in the Post- way and manner of speaking of ness. In Poland, the biggest pil- Synodal Apostolic Exhortation the interlocutors of the Biblical grimage of the sick and disabled Verbum Domini (n. 2) emphasised Job. What is equally important, to the Jasna Góra Monastery takes that for the Church ‘There is no he cannot impose additional suf- place annually on the feast of Our greater priority than this: to en- fering on those that are already in Lady, Health of the Sick (6 Ju- able the people of our time once the fire of suffering, but instead, ly). In many dioceses are organ- more to encounter God, the God through the ministry of the Word, ised pilgrimages to local shrines. who speaks to us and shares his he should help them discover the Also retreats for the sick, when love so that we might have life meaning of their suffering, in or- combined with rest and holidays, in abundance (cf. Jn 10:10)’. Be- der to make it (i.e. the suffering have an important role to play in cause today a great many of the and pain) an instrument for the pastoral care for the sick. Specifi- baptised live in a context of re- salvation of themselves and oth- cally, such forms of retreat not ligious indifference and spread- ers. However, the most important only enrich the pilgrim with reli- ing secularism, it is necessary to goal of the ministry of the Word gious experiences but enable him have a new evangelisation, which of God directed toward the sick to change his or her environment – as taught by the Blessed John is to strengthen their relationship as well; they also provide mental Paul II – is to be ‘new in its ar- with Christ and the Church.4 and physical relaxation, reduce dour, new in its methods, and new and eliminate the negative effects in its means of expression’ (Hai- a. Strengthening the ties between of loneliness, and help patients to ti, 9 March 1983). The mission the sick and Christ and the develop new friendships. of proclaiming the Gospel is the Church The Church’s solicitude for the responsibility of all the disciples sick manifests itself in the sac- of Jesus Christ by virtue of their In the ministry of the Word di- ramental ministry exercised on baptism. ‘A consciousness of this rected toward the sick, one must a regular basis, yet this, alone, must be revived in every family, boldly, though with much delica- will not suffice. In pastoral work parish, community, association cy, preach the gospel of the sav- it must be remembered that sick and ecclesial movement’ (Verbum ing power of Christ’s Cross. The and suffering persons should not Domini, n. 94). The challenging Church has her beginnings in the be treated merely as passive ob- task of proclaiming the Word of redemptive sacrifice of the Cross, jects of love. Instead, it is of pri- God falls in particular to the la- and it is only owing to this power mary importance to turn them in- ity as, in fact, it is lay Catholics that this institution has managed to a more and more active agents who are requested to finally stop to maintain its spiritual fruit- who take responsibility for the considering themselves a passive fulness up to today. This is why work of salvation, in both the element in the Church and are in- the Church cannot renounce pro- parish and the universal Church. stead encouraged to start partici- claiming the Gospel of the salv- There are numerous possibilities pating actively in the new evan- ific meaning of Christ’s suffering to engage and activate the sick gelisation of their communities. without running the risk of los- in the work of evangelisation. It The new evangelisation is a pas- ing its identity. Christ has made should suffice to mention here toral project addressed to the sick his cross forever an instrument of prayer, penance and testimony of as well. The Gospel should be salvation of the world and a sign their suffering, courage, faith and preached to the sick with new in- of his eternal love for people. Je- love. It is necessary to draw the genuity and with the commitment sus also encourages his disciples attention of the community to the of all Christians, not only in their to take up his cross, because he profound wisdom of life shown own family environments, but al- first suffered for us all, and left a by people who have been sick or so in hospitals, social care homes, model for us to ‘follow his steps have suffered. After being puri- health-resorts, day-care stations, closely’ (1 Pt 2:21). fied and refined through suffering workshops of occupational thera- The Word of God is a tool of and anguish, this wisdom of great py and all other care institutions. reconciliation of people with God value must be highly appreciated The ministry of preaching of and the Church. From the image and praised in the Christian life. the Word of God to the sick is of the Church as the Mystical One can make use of such wis- difficult and demanding, but al- Body of Jesus arises the aware- dom through direct meetings or so necessary, for in the Code ness of the spiritual unity of all be- through the media of social com- of Canon Law it is stated clear- lievers with Christ and with each munication. This was already ly that the sick have the right to other. This truth has its reference pointed out by the Blessed John benefit from the preaching of the to the situation of the sick, some- Paul II who observed that ‘in serv- Word of God, as the Church has thing expressed best by St. Paul in ing society, hospital rooms are on the duty to preach the Gospel to the words: ‘Now I rejoice in my a par with school classrooms and all peoples (can. 747 §1). The sufferings for your sake and for lecture halls’3 [author’s transla- person proclaiming the Word of their part in my flesh I complete tion]. God must be sensitive to the lan- lack of the afflictions of Christ for DOLENTIUM HOMINUM N. 78-2012 113

His body, which is the Church’ of God must, however, be careful sence of the ministry of the Word (Col 1:24). In the Paschal Mys- enough not to underestimate the is the proclamation of salvation. tery, Christ began union with man mystery of suffering and not to act Hence the sick Christian is enti- in the community of the Church. as an expert on truths about which tled to ask God directly about the In particular, Christ unites him- he has only heard and hence about meaning and sense of suffering, self with each sick person who which he has no personal knowl- but it is the duty of the preacher, through faith discovers in his suf- edge whatsoever. Even letting in speaking on God’s behalf, to pro- ferings a new meaning and signif- the light of God’s revelation to the vide the answer to this question. icance for his or her own suffer- world of human suffering must When answering such a question, ing (SD, n. 20). be carried out with humility and the preacher should emphasise The Church, which completes love. Still, the preacher cannot re- that although the Son of God was the redemptive work of Christ, is frain from proclaiming the Good sent to redeem man mostly from open to the mystery of human suf- News of the redemptive efficacy final evil and suffering, he did not fering. Since God himself made of suffering. remain indifferent to the earthly suffering an instrument for salva- For both the person proclaiming suffering of people. Each human tion of the world, and the divine- the Word of God and his audience, misery moved him deeply, arous- human community of the Church a good guide in the difficult art of ing in him feelings of compassion develops in space and time, there discovering the meaning of suffer- and mercy (Mt 9:36). Therefore, is still a need for ‘the completion ing could be the psychologist and he healed the sick, fed the hungry, of the deficiencies of the afflic- psychiatrist Viktor Emil Frankl, a comforted the afflicted, and cured tions of Christ’ (SD, n. 24). There- Holocaust survivor, hence a wit- people of deafness, blindness, fore, when preaching the Word of ness of great suffering. This man leprosy and demonic possession, God, one has to keep reminding was forced, so to speak, to bear and even restored the dead to life. people that suffering has a special witness to the unspeakable suffer- However, Christ did not elimi- value for the Church, and the sick ing of two and a half years spent nate disease, suffering and death and suffering constitute part of in concentration camps. He con- from the world, but allowed them Christ – a part much beloved by ducted his research in the field to bear the fruit of salvation. Only Christ. Through suffering a per- of existential psychiatry and psy- Christ can transform suffering in- son may become so closely unit- chology, but, in contrast to other to a blessing and joy, and only he ed with Christ that he or she has psychologists, he also took into is able to unite people with God the right to repeat with St. Paul: account the spiritual dimension of on the day when he ‘will wipe ‘With Christ I am nailed to the man. He noticed that it is easier to away the tears from all faces’ (Is cross. And I live, now not I; but adopt and accept suffering which 25:8; cf. Ap 7,17). Christ liveth in me’ (Gal 2:19-20). has a purpose. Suffering can be In preaching the Word of God meaningful only when someone is to the sick, and especially the ter- b. Showing the salvific meaning suffering either for somebody or minally ill, one should boldly pro- of suffering something. If suffering is to have claim the message of Christian any sense, it cannot be an end in hope. In the light of eschatology, The minister proclaiming the itself, since the readiness for suf- suffering appears to be a test of Word of God in the community fering would then turn into maso- time, a form of expiation for one’s of the sick cannot avoid bring- chism. According to V. E. Frankl, own sins or the sins of others, an ing up the subject of the meaning only something that is not identi- act of divine retribution which is and sense of suffering. His task is cal to the suffering itself and which worth enduring and bearing, even not to spare the ill the trouble of transcends it can give meaning to if one does not fully understand seeking the answer to the question suffering. Meaningful suffering its meaning. For every suffering about the sense of suffering but is, above all, sanctified by sacri- experienced in union with Christ rather to grant them adequate and fice.5 Sacrifice can bring sense to has a wonderful purpose: a share appropriate assistance in search- human life, and even to the dy- in the glory of Christ (Rm 8:17). ing for this answer. Suffering has ing of a man. It turns out that man Just as the Cross of Christ became many faces, which is why the dis- does not want to live at all costs, for him the way to resurrection covery of its mystery may only be but he wants to live with mean- and glory, so the Christian’s suf- accomplished individually, one ing. Sometimes a man’s short life fering is the way to participate in person at a time, which certain- is full of meaning, whereas a long the glory of Christ. The apostles ly does not mean that a sick man life can be meaningless. were convinced of the fact that should be left alone with his suf- Contact with the reality of hu- ‘through many tribulations we fering. The paradox of suffering is man life, in particular with the must enter into the kingdom of that it, being evil itself, may pro- existential experience of the au- God’ (Acts 14:22) which is why duce good fruit. A person suffering dience, is very important in they were glad to have been ac- from an illness decides by himself preaching because it gives cre- counted worthy to suffer for the to place his suffering in a differ- dence to, and authenticates, the name of Jesus (Acts 5:41). Ulti- ent, higher order of reality, and the message of the Gospel; similar- mately, ‘For our light and mo- speaker prophesying the Word of ly, it also makes it easier for the mentary troubles are achieving God can only help him with that. audience to understand and ac- for us an eternal glory that far The person proclaiming the Word cept this message. Still, the es- outweighs them all. So we fix our 114 DOLENTIUM HOMINUM N. 78-2012

eyes not on what is seen, but on (n. 1499). In its suffering mem- only three conditions that must what is unseen’ (2 Cor 4:17-18). bers the Church sees the source be satisfied when one wants to Christian eschatology points to of her supernatural strength. The become a member of such an as- the new earth and new heaven, strange paradox of faith is that sociation. These are: 1) to accept in which there will be perfection ‘the springs of divine power gush suffering with submission to the and joy. Resurrected bodies will forth precisely in the midst of hu- will of God; b) to bear suffering be free of any flaws or deformi- man weakness. Those who share patiently, in a Christian way, in ties and the man who is saved will in the sufferings of Christ preserve union with Jesus, who sacrificed be completely free from suffering in their own sufferings a very spe- himself for us on the cross, offers in any form. cial particle of the infinite treasure himself in the Eucharist and still An important figure worth con- of the world’s Redemption’ (SD, lives in the Church; and c) to of- stantly mentioning in sermons n. 27). Amidst human suffering fer up one’s sufferings to God in and catecheses directed toward there is the Redeemer himself who the intention of drawing the heav- the sick is the Blessed Pope John through the Holy Spirit acts upon enly kingdom nearer to us, for Paul II. He held many meet- the suffering person in such a way the salvation of the world, for the ings with the sick and suffering that he transforms him from with- Church and for one’s country, and and gave countless speeches on in and shows him a place close to in the Holy Father’s prayer inten- the Christian meaning of suffer- himself. In this way Christ pro- tions. The sick who, of their own ing. However, to the world, the cesses, so to speak, the very sub- free will, wish to comply with most touching and credible wit- stance of the spiritual life of the these conditions should apply to ness of his remains his personal sufferer, directing him towards the the National Secretariat of the sufferings in union with Christ heights of Christian maturity. The Apostolate of the Sick. during his admissions to the Ge- interaction of the sufferer with the melli clinic in Rome, especial- grace of the divine Redeemer can ly after the assassination attempt give rise to great spiritual fruits, 3. The Ministry of Charity of 13 May 1981 and during the which are ‘a touching lesson to to the Sick – the Role of last hours of his life in the Ap- those who are healthy and normal’ Volunteering ostolic in the Vatican. He (SD, n 26). then most demonstrated the sense The apostolate of the sick is Volunteering is an important of the words written in his book mainly concerned with experienc- form of providing charitable ser- Memory and Identity where he ing one’s own suffering in strict vice to the sick and those who stated that ‘Christ, suffering for union with Christ in order to build find themselves in particularly all, gave new meaning to suffer- up the Church and to bring about difficult life circumstances. In ing, opening up a new dimension, the salvation of the whole world. Poland, voluntary service is or- a new order: the order of love. [...] The suffering so experienced be- ganised in so-called Parish Cari- The passion of Christ on the Cross comes the instrument of releasing tas Teams (about 40,000 volun- gave a radically new meaning to love and hence leads to transform- teers) and School Caritas Circles suffering, transforming it from ing human civilisation into a ‘civ- (about 50,000 volunteers). The within. [...] It is this suffering ilisation of love’ (SD, n. 30). The tasks of Parish Caritas Teams in- which burns and consumes evil apostolate of the sick is also con- clude, among others, encourag- with the flame of love and draws cerned with showing healthy peo- ing the faithful to get involved in forth even from sin a great flow- ple that the sick belong to Christ charitable activities, but also en- ering of good’. In the same work in a special way through a special suring constant identification of the Blessed Pope John Paul II also relationship. The purpose of the the needs of people experiencing explained that the love, which has ministry of the Word is, therefore, physical illness, mental break- its origin in the Heart of Christ, is to raise the spirits of the sick, to down, abandonment and loneli- hope for the future of the world. 6 encourage them to do some crea- ness, old age and different types tive work despite their illness and of disability: whether physical, c. The incentive to engage in the through their illness, and to teach sensory or intellectual. apostolate of the sick them how to experience suffer- The Parish Caritas Team is ing in a Christian way. The pro- mostly concerned with provid- The purpose of preaching the claimed Word of God should help ing individual help to those who Word of God to the sick is to en- sick people become involved in need it, i.e. the sick in the par- courage them to engage in various the apostolate by the adoption, ish. The help provided is tailored forms of the apostolate. As stated abolition and offering of their suf- to the needs of sick people and in the Catechism of the Catholic ferings for the Church and for the their life situations. The sick are Church, the Church ‘commends salvation of others. also visited by seminarians, nuns those who are ill to the suffering People with chronic illnesses and representatives of various re- and glorified Lord, that he may and those who have already been ligious groups operating within raise them up and save them. And exposed to experiencing and deal- the parish. The charitable assis- indeed she exhorts them to con- ing with the pain can be induced – tance provided for the sick not tribute to the good of the People of by the proclaimer of the Word of only includes helping them mate- God by freely uniting themselves God – to join an association of the rially with problems of their daily to the Passion and death of Christ’ Apostolate of the Sick. There are existence (in the existential and DOLENTIUM HOMINUM N. 78-2012 115

organisational spheres) but also their country. Trained in helping spiritual dimension. The forma- includes psychological and spir- others in need, these young people tion of this association was initi- itual support. To the tasks of the create the hope that one day they ated by Rev. L. J. Willenborg, the volunteers visiting patients be- will grow into conscious, respon- parish priest of the Holy Trinity long: having conversations and sible and experienced charity vol- Parish in Bloemendaal in the dio- conducting interviews with them, unteers of the Church in Poland. cese of Haarlem, the Netherlands. nursing care, arranging official Since the Second Vatican Coun- In 1925 he introduced for the pa- matters, doing shopping, cleaning cil urges that the faithful of the tients the Eucharistic Triduum, in- houses, preparing meals, etc. Vol- Church should learn ‘from child- spired by the Biblical descriptions unteers can also prepare patients hood on to have compassion for of the situation of the sick wait- to receive the sacraments and can their brethren and to be generous ing to be healed and by church participate with them in the rite of in helping those in need’ (DA, n. services organised for the sick in holy communion, the sacrament 31), one has to support this idea of Lourdes. The purpose of the Trid- of the sick, or in the Mass cele- the practical apostolic formation uum was to meet the Eucharistic brated in the patient’s home. Vol- of children and adolescents and Christ and to sacrifice to God in unteers can also provide patients spread it throughout the Church. communion with Christ the suf- with newspapers and religious The Church also implements her fering of sick people for the sal- books. They can record the audio charity care for the sick through vation of the world. In the pro- or video of retreats, parish mis- Caritas Care Stations which pro- gramme of the Triduum organised sions, anniversaries and other im- vide a comprehensive programme monthly by Rev. L. J. Willenborg portant religious ceremonies that of nursing care and rehabilitation was the Holy Mass, individual take place in the parish, and then for people who are sick, disabled blessing with the Blessed Sacra- play them to the sick at home or and old – a programme which is ment, adoration of the Blessed in hospital. run by the Caritas organisation Sacrament and a common meal. School Caritas Circles, using in co-operation with state and lo- In 1926 the initiative of Rev. Wil- the inspiration and assistance of cal government institutions. Cari- lenborg was supported by the Or- the organisation Caritas, seek to tas Care Stations provide simple dinary Bishop of Haarlem, A. develop practical forms of charity nursing care and rehabilitation to J. Callier, and numerous epis- especially in the school environ- the sick, disabled and old, most- copates of European and South ment. Volunteers of these circles ly in their family homes. Only for American countries. On 12 Au- are children and young people, more complex treatments are the gust 1934, Pope Pius XI approved who are supervised by catechists patients brought to the building the association, giving it the title and teachers. School Caritas Cir- of a Caritas Care Station. Profes- ‘Unio Pia Prima Primaria’ and cles engage students in charitable sional staff and volunteers who providing the secretariat of the as- activities and events organised by work with them not only relieve sociation in Bloemendaal with the the Church in Poland, especially the family members in caring for right of aggregation of secretari- in Wigilijne Dzieło Pomocy Dzie- the chronically ill, but at the same ats emerging in other countries. ciom (Christmas Time Support for time they educate people on the The association accompanies the Children), Lenten Alms, Charity patient’s care, rehabilitation, hy- sick in their suffering, helps peo- Week, the World Day of the Sick, giene and nutrition. Nurses are ple accept their pain, and teaches Christmas Eve for the Homeless, equipped with cell phones and them how to turn suffering into an etc. School Caritas Circles also can use cars in order to be able to instrument of apostolate. Apos- organise festivals, concerts and reach the needy in their place of tolstwo Chorych (Apostolate of collecting money to help poor residence. On the premises of Car- the Sick), a monthly periodical is- and sick children in their envi- itas Care Stations there are more sued by the secretariat of that as- ronment. The funds collected are complex rehabilitation devices sociation, delivered free to sick used to buy school supplies and and equipment rentals for the sick people’s homes by mail or avail- to pay for lunches in school can- and disabled. Here one can bor- able online, is of great help to the teens, holidays or expensive sur- row, free of charge, wheelchairs, chronically ill in Poland. The as- gery for poor peers. walkers, walking frames, ortho- sociation also organises special- The School Caritas Circle is an paedic crutches, anti-bedsore ist retreats for the sick, days of apostolic formation programme of mattresses, hospital beds and re- concentration and pilgrimages to children and adolescents. Young habilitation beds. Nurses and vol- shrines. volunteers know more and more unteers, among whom there are about Christ’s lessons on love, both lay people and (sometimes) The vocation of a sick person mercy and Christian charity; they nuns, provide psychological sup- in each individual case is a great become more sensitive to differ- port and spiritual help to the sick, mystery, and the fulfilment of this ent kinds of human poverty, de- encouraging them to take part in vocation according to the will velop a mature and altruistic per- various forms of apostolate. of God is quite an art and often sonality, and overcome their fear Stowarzyszenie Apostolstwo borders on the heroism of sanc- of the sick and disabled and of Chorych (the Apostolate of the tity. Being aware of the fragility people in need. They learn to take Sick Association) is also con- and weakness of a sick man, the responsibility for themselves, for cerned with helping the sick, es- Church tries to support him in his others, for the Church and for pecially in the psychological and spiritual battle and in carrying the 116 DOLENTIUM HOMINUM N. 78-2012

heavy cross of personal suffer- late. Parish pastoral care for the 1999). Świętość. Dar i zadanie. Nr 54. Poznań 2001 s. 247. ing. Of particular importance in sick is also expressed in the sac- 3 Jan Paweł II. Świat bez chorych byłby the parish ministry of the sick is ramental ministry and charity, as uboższy. Spotkanie z osobami starszymi, preaching, in various forms and well as in organising parish fairs chorymi i ułomnymi w Haus der Barmher- zigkeit w Wiedniu (11 IX 1983) in Jan Paweł under various circumstances, the and pilgrimages for the sick. II. Ewangelia cierpienia. Wybór homilii, Word of God, which unites the przemówień i dokumentów (Kraków, 1997) sick with Christ and the Church, p. 77. 4 W. Przygoda, ‘Pastoralna troska o lud- helping them to find the answer Notes zi chorych’, Przegląd Homiletyczny, 13:2009 to the question ‘why me?’ and pp. 89-100. shows them their prospective so- 1 Sakramenty chorych. Obrzędy i dusz- 5 V.E. Frankl. Homo patiens (Warsaw, pasterstwo (Katowice, 1998) [henceforth 1998) pp. 84-85. cial and ecclesial service through SCH], n. 52. 6 Jan Paweł II. Pamięć i tożsamość (Kra- their involvement in the aposto- 2 Zob. II Polski Synod Plenarny (1991- kow, 2005) pp. 171-172.

Marian Sanctuaries: Places Where the Maternal Concern of Mary for the Sick is Manifested

H.E. MSGR. name that has been given to her or Our Lady of Lourdes. In this way JACQUES PERRIER by which she is known, Mary is al- he strengthened the link between Bishop of Tarbes and Lourdes, ways recognised as a dispenser of Lourdes and health. France, divine graces and in particular of Its true originality, however, Member of the Pontifical the graces of healing. A ‘miracu- lies in the fact that Lourdes is Council for Health Care lous medal’ was struck in millions the only Marian sanctuary in the Workers, of examples following the appari- world which, since 1883, has had the Holy See. tions of the Virgin to Catherine La- an office for medical examina- bouré. Without pronouncing on the tions. We do not experience this apparitions themselves, the Arch- as a privilege but as a lack. In- t is because of my episcopal bishop of Paris without any dif- deed, we do not have an inter- Iministry in Lourdes that I have ficulty authorised the production locutor with whom to speak. The the honour to take part in your of this medal. Innumerable graces Lazzarist Fathers and the Sisters conference. I will speak, there- are connected with this medal and of Rue du Bac have never been fore, principally about Lourdes. the prayer that accompanies it: ‘O concerned about defining the When one speaks about the ma- Mary, conceived without sin, pray healings that have been obtained ternal concern of Mary for sick for us who turn to you’. as miracles. people, one thinks in particular Vice versa, healings are not ex- The Congregation for the Caus- about healings. Lourdes does not clusively Marian. The reputation es of Saints functions on the ba- have an exclusive on healings, of being a healer has been attrib- sis of a different model from that which, indeed, take place in many uted to all saints, at times when used at Lourdes and does not other Marian sanctuaries and per- they were alive as well. A recog- seem to want to have a relation- haps most in particular in those nition of one or two miraculous ship with us. connected with the apparitions healings is always necessary for It is true that a miraculous heal- of the Virgin, such as Lourdes the beatification or canonisation ing does not have the same sig- or Guadalupe. Rocamadour, in of a Servant of God, with the ex- nificance for this Congregation France, conserves in its Book of ception of martyrs. that it does for us. In the case of Miracles, which was drawn up Lourdes has a dual originality: a Servant of God, a miraculous in the twelfth century, registers the large number of these extraor- healing is an indispensable sub- about 120 miraculous events, dinary healings and even more the ject in a process for beatification. three quarters of which are heal- medical examinations to which The word ‘proof’ without doubt is ings. Rocamadour has a very an- they are subjected. not completely exact but neither cient black Virgin but does not To institute the Pontifical Coun- is it totally false, even though a claim to have been the location cil for Health Workers and to es- miracle is not enough to lead to a for any Marian apparitions. tablish a date for the World Day declaration of holiness. In the sanctuaries in which she of the Sick, the Blessed John Paul Lourdes, instead, does not need is prayed to and whatever the II chose 11 February, the feast of miracles. The apparitions were DOLENTIUM HOMINUM N. 78-2012 117

declared authentic, without be- recorded at the same time as they the office for medical observations ing articles of faith, by H.E. Msgr. occurred. They were subjected were the first to demonstrate intel- Laurence, the Bishop of Tarbes, to the judgement of a commis- lectual probity: their professional by a decree of 18 January 1862, sion and then re-examined by an honesty and the credibility of the three and a half years after the last aggregate professor of medicine, Church were at stake. apparition took place. Dr. Vergez. Only seven were held And thus the healings of The argument of the bishop in to be certain. The principle of Lourdes were closed in a chain favour of this had three parts. The precaution which, when applied which more recent sanctuaries first and deepest one concerned to this field, encourages the re- and various religious movements the reliability of the witness, that jection of any case in which there that are greedy for healings have is to say Bernadette, and of the re- could be an error of diagnosis or been spared. The criteria of Lam- liability of the testimony that she an unknown natural process, was bertini, which were excellent in continued to give. Msgr. Laurence already being applied. the eighteenth century and which examined all the interpretations On the basis of the report of Dr. at Lourdes we have always fol- which attributed the phenomenon Vergez, and taking into account lowed, are no longer pertinent ac- to a sort of mental aberration. If the religious context in which the cording to the scientific perspec- one was to remain faithful to sci- healings had taken place, Msgr. tives of today. They are normally ence, all these interpretations Laurence declared that they were, the same criteria as those applied failed and had to accept the inex- taken as a whole, miraculous. for the causes of saints. We would plicable. Obviously enough, these An enclosure with the report de- like the Congregation for the were not asked to refer to the su- scribed in greater detail the sev- Doctrine of the Faith to consider pernatural: this would have been en cases. As regards these decla- this question. another deviation as regards the rations, Msgr. Lawrence had not You will perhaps think that I method that was employed. contacted the bishops of the dio- have moved away a great deal The second part of the argument ceses in which the people who from the subject that has been en- followed by Msgr. Laurence was had been healed lived. This was trusted to me. I could not, how- the spiritual fruit of the appari- against the canon law applica- ever, not consider the miracles tions years after they had stopped ble in this field. Rome expressed because the connection between and independently of Bernadette. this point to his successor at the them and Lourdes is inevitable. From the outset and until today, time of the fiftieth anniversary of Whoever is the interlocutor and everything at Lourdes has taken the event. Since then, procedure whatever the subject, the question place with total ecclesial trans- has been scrupulously followed is always posed: ‘are there always parency. And it is perhaps for this and this has meant that most of miracles at Lourdes?’ reason that Lourdes has survived the time there has been an inter- But is the connection of mira- the passing of time whereas many ruption. After the decree of 1862, cles with Lourdes a connection sanctuaries have closed after a the Catholic hierarchy was no with Mary? I would be tempted to short period of time. longer interested in the healings answer both ‘Yes’ and ‘No’. In particular, two days after the that took place at Lourdes: there First of all ‘No’. It is certainly first apparition, Bernadette went was no need for this. The fame the case that at Lourdes there is to find Abbot Pomian, the only of Lourdes and the healings that intense prayer to Our Lady and priest that she knew somewhat. took place there paid little heed to the sellers of statuettes continue With Bernedette’s permission, canonical recognitions. to make money. But the mira- this priest spoke about her to the This did not prevent the medi- cles are not really much connect- curate and the curate spoke about cal doctors, from the opening of ed to Mary. As I have said above, her to the bishop. At the thirteenth the permanent office onwards, most of them are connected to the apparition, the Lady – Bernadette from always checking the realism sign of water and to the Eucha- called her this because at that time of the healings, which were pro- rist. Water is not a Marian sym- she had still not told Bernadette duced in different ways: through bol. In God, it evokes the Holy her name – had told Bernadette the use of water from the spring Spirit. In the sacramental field, it ‘to tell the priests’ to organise a or during the Eucharistic proces- evokes baptism and penance. As procession and to build a chapel. sion, in Lourdes itself or outside regards the Eucharist, and in par- The young girl was received rude- it, with very devout people or oth- ticular the procession and the ad- ly, if not actually sent away, but ers, and in particular men who oration of the Eucharist, it is al- she came back the same evening were closer to blasphemy than to ways directed towards the person as the apparition and on following bigotry. of Christ. days. The ecclesial and spiritual Fortunately or unfortunately, the At the grotto the Lady pointed character of what was happening ‘Lourdes’ phenomenon emerged to the spring in front of her. She at Lourdes after 11 February 1858 during a fully ‘scientific’ period did not make it flow from her feet. was the second factor that spoke and this phenomenon was imme- At Cana, Mary did not make the in favour of the authenticity of the diately taken up by the mass media wine flow. The water of purifica- event. of the time. The healings were thus tions was transformed into wine In the demonstration of Msgr. subjected to an unforgiving medi- by the new covenant because the Laurence, the healings only took cal examination and the Catholic servants followed the advice of place as a third step. They were medical doctors and the director of Mary: “Do what he tells you to 118 DOLENTIUM HOMINUM N. 78-2012

do”. Like every place and every maculate Conception? The link dwells within them. A quiet en- spirituality that is authentically occurs through the Assumption, counter with Bernadette and the Marian, Lourdes is authentically the entrance of Mary into the Virgin Mary can change a person’s Christological. It belongs to per- world of resurrection. I believe life, for they are here, in Massa- spectives opened up by Pope Paul that the miraculous healings are bielle, to lead us to Christ who is VI in his apostolic exhortation the first signs of resurrection. our life, our strength and our light. Marialis cultus (1974). They are few in number com- May the Virgin Mary and Saint Thus I believe that if Lourdes pared to the millions of sick peo- Bernadette help you to live as is a place of healing, and this in- ple and are, anyway, provisional. children of light in order to testify, cludes physical healing, this is no But such was also the case for the every day of your lives, that Christ accident. In the words spoken by three people that Jesus brought is our light, our hope and our life! the Lady, none of them related to back to life: they were reborn On 15 September, on the feast illness and Bernedette treated her- from death. However, these re- of Our Lady of Sorrows, during self with medicines and not with turns to life, like the healings and the course of the Holy Mass the the water of Lourdes. “Go and the liberations from devils that Je- Pope administered the anointing drink and wash at that spring”: sus engaged in during his minis- of the sick to about ten people. these words were addressed to try, were signs that prefigured his The whole of his homily centred Bernadette the day after the ap- victory over death. around the smile of Mary. He de- peal to penance: “Penance, pen- The miraculous healings should clared: ‘In the smile of the most ance, penance, pray to God for perhaps be taken less as apologet- eminent of all creatures, looking sinners”. Illness was not involved. ic subjects than as signs of hope. down on us, is reflected our dig- But although the words about Does not our Creed finish with nity as children of God, that dig- the spring are the most famous, the statement ‘resurrection of the nity which never abandons the they are not the most original flesh?’ The healings attest that God sick person. This smile, a true re- words of the message of Lourdes. is the dispenser of life and that eter- flection of God’s tenderness, is The message culminated with the nal life is not a disembodied life. the source of an invincible hope. last words spoken by the Lady I have allowed myself to dwell Unfortunately we know only too who up to that point had always at length upon this subject be- well: the endurance of suffering refused to say what her name was: cause today it interests research- can upset life’s most stable equi- “I am the Immaculate Concep- ers, whatever their choices in the librium; it can shake the firmest tion”. This declaration was made field of faith. The brusque denial foundations of confidence, and on 25 March on the feast of the of everything that is not scien- sometimes even leads people to Annunciation, six weeks after the tifically established is outmoded. despair of the meaning and val- first apparition, almost at the end Whereas facts outside the nor- ue of life. There are struggles that of Lent. It was followed by two mal are unceasingly announced we cannot sustain alone, without other apparitions, but ones that and some seem incontestable, the the help of divine grace. When were silent. If one takes into con- Church would be anachronistic if speech can no longer find the right sideration that the apparitions at she were not more interested in words, the need arises for a loving Lourdes were an authentic sign, exceptional healings, recognising presence: we seek then the close- this chronology cannot be a mat- them and interpreting them. ness not only of those who share ter of chance. But, I agree, physical healing is the same blood or are linked to us For some time theologians have nothing else but an aspect of the by friendship, but also the close- established a link between the two maternal concern of the Virgin ness of those who are intimately Marian dogmas of the Immaculate for sick people in the sanctuar- bound to us by faith. Who could Conception and the Assumption. ies that are dedicated to her. Pope be more intimate to us than Christ Mary, unmarked by any trace or Benedict XVI, when he came and his holy Mother, the Immacu- consequence of original sin, could to Lourdes on 13-15 Septem- late One? More than any others, not be a prisoner of death which, ber 2008, spoke about this much they are capable of understanding in its current form, is a conse- more effectively than I could. I us and grasping how hard we have quence of sin. ‘You will not aban- will allow him to speak. to fight against evil and suffer- don me to the land of the dead’, At the end of the torchlight Mar- ing…I would like to say, humbly, says the psalmist (Psalm 16:10). ian procession, the Pope said in a to those who suffer and to those After Jesus, how could this prom- fraternal and soft voice: ‘How who struggle and are tempted to ise not be applied to Mary? He is many come here to see it with the turn their backs on life: turn to- the Resurrection and the Life. She hope – secretly perhaps – of re- wards Mary! Within the smile of is the . He ceiving some miracle; then, on the Virgin lies mysteriously hid- was made flesh and she became the return journey, having had a den the strength to fight against the Mother of God. There is more spiritual experience of life in the sickness and for life. With her, than a parallel between the Son Church, they change their outlook equally, is found the grace to ac- and Mary. upon God, upon others and upon cept without fear or bitterness to What relationship is there be- themselves. A small flame called leave this world at the hour cho- tween the miracles and the Im- hope, compassion, tenderness now sen by God’. DOLENTIUM HOMINUM N. 78-2012 119

SATURDAY 26 NOVEMBER The Thought of Catholic Doctors of the Rome Branch and Some Working Proposals

PROF. LUCA ries the Church has strongly seen belong, have chosen to engage in MASSIMO CHINNI service to the sick as an integral para-health-care activity, take part President of the Roman Branch part of her mission.1 Despite the through their work in the health- of the Association of Italian steady secularisation of health- care role of the Church. These Catholic Doctors, care institutions which has tak- new forms correspond to the pro- Italy. en place down the centuries, the prium of their lay vocations, that Church has never sought to devi- of secularity.2 ate from her mission of presence Members of the laity can, there- would like to thank His Excel- within public hospitals through fore, even become participants in Ilency for his brilliant organisa- her religious personnel and she the management, organisation tion of the XXVI International has assured spiritual assistance and even direction of works, tak- conference on ‘Pastoral Care in and health care to the sick, re- ing on tasks, roles and functions Health at the Service of Life in specting her obligatory choice to that were hitherto reserved ex- the Light of the Magisterium of be at the side of sick people. clusively to religious.3 These are the Blessed John Paul II’. I greet Because care for the sick has forms of cooperation which unite with great cordiality the religious never been for the Church a mis- religious and lay people in the ap- and non-religious personalities sion of mere temporary replace- ostolic mission of Catholic health- present and I extend my keenly- ment, but, rather, a precise imple- care institutions, in the safeguard- felt sense of gratitude to His Emi- mentation of the commandment ing of the religious dimension of nence Cardinal Fiorenzo Ange- of the Jesus, “curate infirmos” hospital care and the values that lini, the first head and champion of (Mt 10:7), she has always respect- come from the charism of merci- the Pontifical Council for Health ed her commitment to and with ful charity. The presence and the Care Workers. Here I cannot but sick people as witness to the love work of lay people in what are direct my moved thoughts to John of God for men and women. prevalently technical areas, man- Paul II who strongly wanted the Catholic medical doctors argue aged with a conscience that takes creation of the Pontifical Council that health is not a mere biological part in the same charism, allows for Health Care Workers. fact but, rather, a value that must the pursuit of a specific vocation – ‘The true measure of human- be safeguarded through respon- that of ‘the animation of the tem- ity is essentially determined in re- sible and supportive participa- poral order through the Christian lationship to suffering and to the tion in the management of health, spirit’.4 sufferer. This holds true both for and they have always stressed the The Association of Italian Cath- the individual and for society. A primacy of ethics over technolo- olic Doctors, after developing the society unable to accept its suf- gy, thereby cooperating, in an ef- belief that religious hospitality fering members and incapable of fective way, in the creation of a must be borne witness to through helping to share their suffering more human culture of health that the retrieval of the centrality of and to bear it inwardly through is able to see man in the fullness suffering man at the level of ser- “com-passion” is a cruel and in- of his life, his spirit and his body vice, believes that a strong con- human society’ (Benedict XVI, in the unity of his person, protect- nection with the world of volun- Spe Salvi, n. 38). ing the rights and the defence of tary work and the social services ‘…the will to follow an ideal, the dignity of every human being. is extremely important. the refusal to allow yourselves to In recent years the relationship be ground down by mediocrity, between religious and lay people the courage to commit yourselves has taken on new forms. Religious Proposals humbly and patiently to improv- in general nowadays have been re- ing yourselves and society, mak- leased from the management of The retrieval of social/health- ing the world more human and the replacement of lay activities in care action as a factor able to con- more fraternal’ (John Paul II ). order to attend to bearing witness cretise the yearning for the hu- These statements have been to eschatological values. Lay peo- manisation of activity involving adopted by the Rome branch of ple, on the other hand, with the ex- service is present on a large scale the Association of Italian Catholic ception of religious who are med- in the lay world: home care, pro- Doctors in its relations with oth- ical doctors and those religious tected discharge from hospitals, er associations and with pastoral who, because of the mission of support for suffering elderly peo- care in health. Down the centu- the Congregations to which they ple and so forth are examples of 120 DOLENTIUM HOMINUM N. 78-2012

what has been achieved in various need care for the rest of their lives that has always been decisive in contexts. and also a large number of centres past medicine and will always be It is obvious that the reference to which to turn. decisive in the future in every field. point at the level of culture and There should thus be an inte- In the internal vision that we values is the person in his or her grated system of health-care ac- hold dear we are certain that over- bio-mental-social unity. tion and social services which, all medical and psychological Increasingly the organisation through universalist social poli- care for the individual patient will of services cannot be only a mat- cies, pursues the following ob- always remain central in our pro- ter of health-care or be social in jectives: assuring quality of life; fessional activity and in the pro- character but must envisage: sup- assuring equal opportunities; re- fessional activity of others peo- port and rehabilitation services moving forms of discrimination; ple, in the light, as well, of the provided both in the family and and preventing, eliminating or wishes of the Church, and for this in schools, workplaces or other reducing conditions of need and reason we always uphold the val- receiving centres; day and resi- malaise of individuals and fami- ue of medical semiotics which fa- dential centres which admit peo- lies caused by: disability, low in- cilitate our professional approach ple and provide socialisation; ac- come, or social difficulties. and our knowledge about our pa- tivities involving the sensitisation The Association of Italian Cath- tients. and the animation of local com- olic Doctors, which is an ecclesial For that matter a careful, trained munities in order to make them association, will always adhere to and sensitive medical doctor can- more aware and ready to help as the guidelines of the Church. Per- not but have a holistic internal regards care for, and the receiv- sonal problems, individual moti- vision which still today, and we ing of, people who are in a state vations, levels of instruction and hope in the future as well, takes of need; a connection between many other elements truly play into account that dimension of the period of admission and the – and will always play – and im- medical knowledge which we de- stage of social reintegration, with portant role in the relationship be- fine as ‘artistic’. all the problems and issues con- tween a doctor and a patient and nected with the sensitive question have a determining impact on the of the return of people to their decisions taken by the medical Notes homes; and ‘team work’ between doctor. hospitals and local areas: after the Stress should be placed at this 1 John Paul II, Motu Proprio Dolentium Hominum, n. 1. health-care action that has been important assembly on the extent 2 Cf. G. Ghirlanda, ‘Laico’, in Nuovo engaged in within hospitals pa- to which the Association of Ital- Dizionario di Diritto Canonico (Cinisello tients are discharged and it is at ian Catholic Doctors defends the Balsamo, 1993), pp. 612-618. 3 Cf. F.G. Morrisey, ‘Migliorare gli as- that moment, paradoxically, that ineluctable role of the relationship petti strutturali’, Dolentium Hominum 18 their problems begin. Some pa- between a doctor and his or her pa- (2003), 128-134. thologies mean that people will tient in modern medicine, a role 4 CCL, can. 298.

Testimonies of Exponents of Catholic Health-Care Associationism

MR. DONATUS M. AKPAN for finding me worthy to be invit- be discussing this topic on the CICIAMS’ Nigeria Catholic ed to this great assembly and to platform of the Catholic Nurses Nurses Guild, present a paper on this very con- Guild, under the following head- Nigeria. troversial topic. I bring to you ings: ‘The Philosophy of Catholic warm greetings from the Presi- Nurses’ Associations’, ‘Mission dent and members of the Inter- and Vision’ and ‘Testimonies and national Committee of Catholic Problems’. Introduction Nurses and Social Medical Assis- tants (CICIAMS), as well as from I consider it important to start the President and members of the The Philosophy of Catholic discussing this topic by express- Catholic Nurses Guild of Nigeria. Nurses’ Associations ing my gratitude to the Pontifical As a Catholic nurse, and a Council for Health Care Workers member of CICIAMS, I shall Catholic nurses, like health- DOLENTIUM HOMINUM N. 78-2012 121

care workers, find inspiration in group apostolate. The faithful are Testimonies of Catholic Nurses’ the example of Christ who has al- called as individuals to exercise Associations ways been close to the sick, as a an apostolate in the various con- fulfilment of the prophecy of Isai- ditions of their life. They must, It is the desire of the CICIAMS ah – to bring hope and solace to however, remember that man is that its members all over the the suffering and broken human- social by nature and that it has world should be the best both as ity. A humanity broken in body, been God’s pleasure to assem- health professionals and as hu- spirit, mind and soul. (Is 61:1-2; ble those who believe in Christ man beings. That is why the CI- Lk 4:21). and make them his people (cf. 1 CIAMS has played an important Secondly, man is naturally Pt 2:5-10). Group apostolate is in role in professionalising nursing. gregarious. He needs other peo- happy harmony, therefore, with These efforts have been crowned ple for several reasons: for the a fundamental need in the faith- with success. Today, the technical satisfaction of needs, learning, ful; a need that is both human standards of Catholic nurses are achievements, love, power, etc. and Christian. It is a sign of com- very satisfactory in many coun- These needs are extremely diffi- munion and unity in Christ who tries. Efforts are ongoing to make cult to satisfy in isolation. Thus, said that where two or three are it better in areas where health care although man could stay alive in gathered in my name, there am I still remains at a low level. isolation, he realises through ear- in their midst (Mt 18:20). Cath- The CICIAMS was established ly social learning that many needs olic health-care workers always with the sole aim of maintaining can only be satisfied in associa- gather in the name of Christ, their and influencing right, sound and tion with others. This explains the model. authentic Catholic ethical health coming together of various Cath- For this reason, the document policies and teachings. Thus im- olic health-care workers in order continued, Christians should ex- provement in technical skills not- to achieve certain goals and ob- ercise their apostolate in a spirit withstanding, Catholic nurses are jectives. of concord. They should be apos- in the front line in the struggle Creating and maintaining a tles in their professions, families, against the depersonalisation of healthy environment is the re- parishes and dioceses, which are their profession and against the sponsibility of every individual already an expression of the com- trend of making the technical as- in any organisation, but this is munal character of the apostolate. pects of illness prevail, since this particularly true in a health set- Group apostolate calls for con- leads to a lack of concern and de- ting where the output of a healthy certed action. Associations creat- humanisation which also influ- person, a healthy environment, ed for group apostolate give sup- ences the right to life of patients derives from team work and port to their members; train them and even of unborn children. from the achievement of a com- for the apostolate; and carefully In Nigeria, for example, the mon goal attained by proper net- assign and direct their apostol- Catholic Nurses Guild in collab- working. Treating everyone with ic activities. As a result, a much oration with the Catholic Wom- whom a nurse works as a valued greater harvest can be hoped for en Organisation (CWO), led the co-team worker makes a big dif- from them than if person were to protest against the Abortion Bill ference in the care of patients. act on his or her own. which was to be passed into law Society is changing and these It is, therefore, supremely nec- by the National Assembly in changes are determined by social, essary that wherever the laity is at 2002. That Bill has since been economic and political forces up- work, the apostolate in its collec- suspended. Catholic nurses are in- on which we cannot act as indi- tive and organised form should be volved in educating people to be viduals. Sometimes there are gaps encouraged and strengthened. responsible for their own health between civil law and certain hos- through health education in their pital practices. When faced with parishes and dioceses. This has these dilemmas what can one do The Mission and Vision of reduced the level of ignorance as an individual? The answer to Catholic Nurses’ Associations about many preventable diseas- this question could be found in es. Through regular conferences, an address given by the Blessed The mission of Catholic workshops and seminars, Catho- John Paul II in front of Speyer health-care (nurses’) associations lic nurses are informed about new Cathedral, Germany, 1987, when is to share in the healing ministry and current trends in their profes- he said “What you are unable to of Jesus Christ through the provi- sional practices, e.g. midwifery. do by yourself becomes possible sion of health care services that According to Cardinal Okogie, if you join forces with others to are based on a holistic approach who gave a keynote address at the create a current of opinion”. The and affirm human dignity and re- African Regional Conference of main sentence in this extract from spect for human life. Catholic Nurses held in Nigeria the Pope’s speech says that some- Our vision is to improve our in 2004, it is a well known fact times it is necessary to join forc- utilisation to a sustainable level that a huge proportion of Catho- es with others to achieve great re- and to promote capacity building lic health-care facilities below sults. by maintaining good relationships the level of a hospital in Africa The Church in a document of with our clients and to partner are staffed almost exclusively the Second Vatican Council on with other groups/ bodies to en- by Catholic nurses. These nurs- the lay apostolate encourages hance quality client/patient care. es are trained in Catholic nursing 122 DOLENTIUM HOMINUM N. 78-2012

schools so that they can handle the introductory part of this paper, tify with the Catholic nurses’ as- the most common ailments, ones man is naturally social. He needs sociations of their country. The that do not require complicated others to solve his problems. Our harvest indeed is great, but the la- diagnoses or surgical interven- association therefore drags people bourers are few. tion. away from isolation, fear and dis- In most African countries, couragement. Catholic nurses’ associations act Policy Making as advocacy groups with govern- ments as regards many diseases, Problems It is sad to observe that in many e.g. malaria, tuberculosis, HIV/ countries, particularly in Africa, AIDS, hepatitis B and other sexu- An ethical dilemma. Today nurses are often excluded from ally transmitted diseases, particu- many health-care professionals, taking part in health policy mak- larly in schools and colleges. and particularly Catholic nurses, ing, even in the Church. Besides, In the area of education, Cath- are constantly faced with ethi- the health sector in many dioceses olic nurses are known in many cal conflicts in the course of their is over-clericalised and so much countries to have awarded schol- work, partly as a result of the so that major health policies are arships to deserving students to many new technologies avail- often made without input from study nursing at different levels. able for use. These are worsened nurses who are major stakehold- They are also involved in re- by conflicting values, moral/reli- ers in the health professions. This search. One example was that on gious ethics and principles. These is always very demoralising and the role of traditional birth at- dilemmas sometimes adversely frustrating for even the few com- tendants (TBAs) in the reduction affect the work of Catholic nurs- mitted members of the associa- of infant and maternal mortality es, particularly those employed tion. in the rural areas of Ikot Ekpene by the state. diocese which was conducted by These conditions in which they a Catholic nurse in 2009. practice their profession put them Conclusion Catholic nurses’ associations at the heart of evangelisation in provide members with an oppor- modern society. Catholic nurs- Nursing as a force for social tunity to develop a personal feel- es’ associations therefore prepare change and improved health care ing of God. It is through this feel- their members for this mission: to in society is most effective when ing of God that numerous sick be a source of hope and solidar- it is able to empower and enable people who come in contact with ity through their professional ac- individuals, families and commu- these nurses discover the trans- tivities. This notwithstanding, it is nities to take more control over cendent meaning of life and thus appropriate to redefine the identi- their health. Catholic nurses are in mobilise their spiritual energy to ty of Catholic nurses in the world the position to do this and to share accept the truth of their condition. of medicine today, the ethics of and transmit their skills to health Our solidarity as Catholic nurs- which may be in contradiction care. Development of partnership es is often expressed by the spe- with their moral values and faith. is one sure way of achieving this cial attention we pay to the victims goal. The international secretar- of life: those who are inflicted by iat of the CICIAMS has singled drug related problems or AIDS. Apathy out four areas of special interest We are always concerned with for promoting freedom of con- those who do not have access to, Membership or participation science in health care and has in- or cannot afford, health-care ser- in Catholic health-care associa- vited nurses to assume new types vices. We are united to those who tions is voluntary, and because it of responsibility . These areas are are poor materially, psychologi- is voluntary and involves a lot of family problems, elderly people, cally or spiritually. Our solidari- self sacrifice many Catholics who growing inequalities and ethical ty goes towards families to forti- belong to the various health pro- questions arising from scientific fy and reconstitute them, because fessions do not like to identify research. Catholic nurses in their they are the basic units of healthy with these groups. This explains various associations have devel- societies. why in some countries only a few oped a feeling of responsibility in As was already mentioned in committed Catholic nurses iden- these areas. DOLENTIUM HOMINUM N. 78-2012 123

Pastoral Care in Health in the Magisterium of Benedict XVI: a Call to Follow the Work of Jesus, the Good Samaritan

MSGR. KRZYSZTOF NYKIEL es for the annual World Day of In February 2009, in his ad- Official of the Congregation the sick, and in his addresses giv- dress at the Angelus, the Pope ob- for the Doctrine of the Faith, en during his numerous visits to served that God revealed His face Consultor of the Pontifical hospital institutions in Italy and in Jesus: through the healings that Council for Health Care the world, the Pope has proffered he performed, thereby restoring Workers, the profile of that ‘pastoral care men and women to the full in- the Holy See. in health’ which is defined as an tegrity of their spirits and bodies, exhortation to follow in the foot- Jesus ‘shows that the Kingdom steps of the Good Samaritan, to of God is close to hand’. ‘These respect the primacy of life and the cures’, declared the Pope, ‘are dignity of man who bears within signs: they are not complete in Introduction himself the mark of God the cre- themselves but guide us towards ator, and to recognise the salvific Christ’s message…and make us In the Magisterium of His Holi- message of the Cross. understand that man’s truest and ness Benedict XVI, solicitude and An invitation, therefore, ex- deepest illness is the absence of care for the sick form a part of the tended to health-care workers and God, who is the source of truth Deaconate of Charity, one of the also to sick people and to all those and love’. One thus understands three tasks of the Munus Ecclesi- who are called to help them and to that his preaching and healings ae that express the inner nature of share in their tribulations. An in- ‘form one message of hope and the Church. vitation that bears within it a clear salvation’. This is a subject which has a message: in essential terms, the But the work of God to help great deal of space in the three greatest illness that exists is the sick people, observed the Holy encyclicals of the Holy Father, absence of God. Father, thanks to the action of the encyclicals which are rich in re- The service of pastoral care in Holy Spirit, ‘is extended in the flections on, and references to, health that derives from this is Church’s mission…through the pastoral care in health, and which thus written into the very salvific many activities of health-care as- talk about the continuity with mission of Christ, the physician sistance that Christian communi- which the Church, from her ori- of souls and bodies. ties promote with fraternal char- gins and for centuries to come, ity’, thereby revealing ‘the true has taken, and will take, respon- Face of God, his love’ ‘Very many sibility for the world of the suffer- 1. Jesus, the Physician of Souls Christians’, observed the Pope, ing, following in this the exam- and Bodies ‘around the world priests, reli- ple of her Founder and Teacher, gious and lay people - have lent Jesus, who was a ‘physician’ of In the Magisterium of Benedict and continue to lend their hands, souls and bodies and who takes XVI, the presence of God in our eyes and hearts to Christ, true part in the suffering of every man. lives is a promise of a healing of physician of bodies and souls!’ His teaching, based upon the the malady of sin and it is for this A work that really reaches eve- unique hope that becomes cer- reason that the Pope describes Je- ryone, inside and outside the tainty – the salvific presence of sus first and foremost as the ‘Phy- Church. Benedict XVI in his en- God who participates in the af- sician’. The Gospels demonstrate cyclical Deus caritas est ob- fairs of men – leads us not to al- how the health of man, of all of serves: ‘The Church is God’s low ourselves to be suffocated by man, was the sign that Christ family in the world. In this fam- the burden of difficulties and real chose to manifest the nearness of ily no one ought to go without the problems and invites us raise our God, His merciful love that heals necessities of life. Yet at the same gaze to more important goods and the spirit, the soul and the body: time caritas-agape extends be- values, inasmuch as they refer to when he went through the vil- yond the frontiers of the Church. religion and faith. lages of Palestine and preached The parable of the Good Samar- This is a perspective that finds the good news of the Kingdom of itan remains as a standard which valuable actuation in the field of God, Jesus always accompanied imposes universal love towards health where experience of pain his preaching with signs in rela- the needy whom we encounter and suffering find declinations tion to the sick, healing all those “by chance” (cf. Lk 10:31), who- that are often dramatic. who were prisoners of illness and ever they may be’ (n. 25). In his homilies, in his messag- infirmity. For Pope Benedict XVI, pasto- 124 DOLENTIUM HOMINUM N. 78-2012

ral care in health is thus following wounds you have been healed’ who experiences and carries that Jesus the Good Samaritan who (1 Pt 2:24). The Son of God suf- suffering with us; hence con-sola- draws near to those who suffer fered, died, but rose again, and tio is present in all suffering, the and shares their tribulations, at the precisely because of this those consolation of God’s compassion- same time offering them the only wounds become the sign of our ate love and so the star of hope hope that does not disappoint. redemption, of forgiveness and rises’ (n. 39). reconciliation with the Father’ When addressing patients at the (Message of the Holy Father Ben- health centre named after Cardi- 2. Suffering as an Instrument edict XVI for the XIX World Day nal Paul Emile Léger in Yaoundè of Redemption of the Sick, 21 November 2010, n. in Cameroon, which he visited on 1). It is this awareness that makes the occasion of his apostolic jour- But the Pope well knows how us true messengers of a joy that ney of March 2009, Benedict XVI difficult it is for man to under- does not fear pain because it is the emphasised: ‘You are not alone in stand and accept the mystery of joy of the Resurrection. your pain, for Christ himself is pain. On a number of occasions, Examined closely, this is a sub- close to all who suffer. He reveals above all when meeting the sick, ject dear to Benedict XVI who to the sick and infirm their place the Holy Father has thus sought offered a special analysis of it in the heart of God and in socie- to stress the salvific value of hu- in his homily at the funeral of ty...He thereby shows us, through man suffering. When speaking to the Blessed John Paul II in April specific actions, his fraternal ten- the sick people of the Casa Sol- 2005. Remembering the words of derness and benevolence towards lievo della Sofferenza in San Gio- the deceased Supreme Pontiff in all the broken-hearted, all whose vanni Rotondo in 2009, Benedict his last book Memory and Iden- bodies are wounded’ (Address of XVI observed that illness always tity, the then Cardinal Ratzinger His Holiness Benedict XVI, Meet- raises ‘existential questions’: why declared: ‘Christ, in suffering for ing with the World of Suffering, do we suffer? Can experience of all of us, conferred a new mean- Apostolic Journey in Cameroon, pain be held to be positive? Who ing on suffering; he introduced a 19 March 2009). can liberate us from suffering and new dimension, a new order, into This is a compassion to which from death? This are questions, it: that of love. It is the suffering health-care workers and the whole the Pope affirmed, ‘that more that burns and consumes evil with of the Church are called. This is often than not remain human- the flame of love and draws from emphasised by the Pope in his en- ly unanswerable, since suffering sin as well a multiform flowering cyclical Spe salvi: ‘A society un- constitutes an enigma that is in- of good’. able to accept its suffering mem- scrutable to human reason’. Quot- Recently, for the World Youth bers and incapable of helping to ing the encyclical Spe Salvi, the Day, in Madrid last August, Ben- share their suffering and to bear it Pope explained that ‘suffering is edict XVI, when addressing in inwardly through “com-passion” part of the very mystery of the hu- particular young people who un- is a cruel and inhuman society… man person’ and ‘to banish it from dergo the experience of illness, Indeed, to accept the “other” who the world altogether is not in our said: ‘the Cross often frightens us suffers, means that I take up his power. This is simply because... because it seems to be a denial of suffering in such a way that it be- none of us is capable of eliminat- life. In fact, the opposite is true! It comes mine also. Because it has ing the power of evil…God alone is God’s “yes” to mankind, the su- now become a shared suffering, can eliminate the power of evil’. preme expression of his love and though, in which another person Instead, the Pope went on, ‘an in- the source from which eternal life is present, this suffering is pen- timate relationship exists between flows’ (Message of the Holy Fa- etrated by the light of love’ (n. the Cross of Jesus the symbol of ther Benedict XVI for the World 38). The Latin word con-solatio, supreme pain and the price of our Youth Day, 6 August 2011, n. 3). “consolation”, suggests ‘being true freedom and our pain, which with the other in his solitude, so is transformed and sublimated that it ceases to be solitude’ (ibi- when it is lived in the awareness 3. The Compassion of Christ dem, n. 38). of God’s closeness and solidarity’ (Meeting with the Sick, the Medi- In addition, to reassure man cal, Paramedical and Adminis- faced with illness and suffer- 4. The Primacy of Life trative Staff of the Home for the ing, the Pope lays stress upon the over Technology and Relief of Suffering, 21 June 2009). compassion of Christ who suffers the Work of Illuminating This is a deep relationship at the side of the sick, who shares Consciences which the Supreme Pontiff ex- in his pain. In his encyclical Spe plained further on the occasion salvi, Benedict XVI states: ‘Man Faced with the progress of re- of the XIX World Day of the Sick is worth so much to God that he search in the scientific and tech- when he remembered his pasto- himself became man in order to nological field, with its appli- ral visit to Turin and his reflection suffer with man in an utterly re- cation to the world of medicine in front of the Face of the Holy al way in flesh and blood as is re- and biotechnologies, which, on Shroud. To contemplate it, the vealed to us in the account of Je- the one hand, multiply the possi- Pope said, means ‘to reflect up- sus’s Passion. Hence in all human bilities as regards prevention and on what St. Peter writes: ‘By his suffering we are joined by one treatment and the ability to sup- DOLENTIUM HOMINUM N. 78-2012 125

port life, and, on the other, open of human ingenuity and technolo- itas est he remarked that in this up the road to a set of practices gy at the service of life…I strong- field the Church is called ‘to con- that conflict with the protection of ly hope that the necessary scien- tribute to the purification of rea- life itself, the Pope forcefully em- tific and technological progress son and the reawakening of those phasises that it is man who is the will constantly go hand in hand moral forces without which just ultimate purpose of science which with the awareness that together structures are neither established is called to promote his health and with the good of the sick person, nor prove effective in the long wellbeing, respecting the dignity one is promoting those funda- run’ (n. 29). of the person who is made in the mental values, such as the respect In order to achieve these goals likeness and image of God. for and defence of life in all its the Pope invites various public As regards this point, in his stages, on which the authentically bodies to cooperate so that social message to the twenty-fifth inter- human quality of coexistence de- justice can be achieved in a deli- national conference of the Pon- pends (Visit to the ‘San Mateo’ cate sector – that of treatment and tifical Council for Health Care Polyclinic of Pavia, Address to care for sick people. Workers of November 2010, Ben- the Directors, the Medical Staff, edict XVI stated that: ‘It is on the the Sick and their Relatives 22 divine image imprinted in our April 2007). 5. A New Concept brother and sister that the most As regards the importance of of ‘Integral Care’ exalted dignity of every person is recognising the ‘transcendent na- founded and inspires the need for ture of the person’, the Pope in an In the light of the Christian vi- respect, care and service’. Thus: address to the United Nations of sion of man who is first and fore- ‘Love of justice, the protection of April 2008 explained that this is most a person, that is to say a uni- life from conception to its natural the pre-supposition ‘to sustain hu- ty of body and spirit, the Church end and respect for the dignity of manity’s hope for a better world takes responsibility for the in- every human being should be up- and…to create the conditions for dividual in his or her totality by held and witnessed to, even going peace, development, cooperation, uniting psychological, social and against the tide’. and guarantee of rights for fu- spiritual support, as well, to med- In addition, on the ninetieth an- ture generations’. It is specifical- ical care and treatment. There is niversary of the foundation of the ly from this fact of being a person thus born a new concept of ‘inte- Catholic University of the Sacred – which demonstrates that man is gral care’ which takes into consid- Heart, last May, the Holy Father ‘the high-point of God’s creative eration the person in all his or her stressed that ‘Only through ser- design for the world and for his- dimensions and which has as its vice to others is science utilized tory’ – that there derive the uni- objective the promotion of human to till and keep the universe’ and versal rights outlined in the Dec- health in its entirety. more in general that ‘Without fo- laration of the United Nations When visiting the ‘Bambi- cusing on the truth, without an (Meeting with the Members of the no Gesù’ Childrens’ Hospital of attitude of humble and ardent General Assembly of the United Rome, which was his first offi- research, every culture crum- Nations Organisation, Address cial visit to a hospital, in Septem- bles, declines into relativism and of His Holiness Benedict XVI, 18 ber 2005, the Pope pronounced on loses itself in the ephemeral. In- April 2008). the quality of welcome and care stead, the Christian prospective, Now, faced with the challenge that should be given to sick peo- pulled from the grip of reduction- of an ‘illuminated’ science at the ple and observed: ‘Here you are ism which mortifies and circum- service of man and of life, the concerned to guarantee excellent scribes it, can open itself to an in- Pope emphasises that the Church treatment, not only from the med- terpretation truly illuminated by has the task of making herself a ical but also from the human point what is real, offering an authen- guide and a light for conscienc- of view. You seek to give a fam- tic service to life’ (Address to the es, in particular as regards health- ily to the patients and those who Board of Directors, Professors care workers and international are with them, and this requires and Students of the Catholic Uni- organisations. In his address to a contribution from all: the di- versity of the Sacred Heart, 21 the twentieth international con- rectors, doctors, nurses and staff May 2011 ). ference of the Pontifical Coun- in the various wards, the person- During his visit to the ‘S. Mat- cil for Health Care Workers, in nel, and the many praiseworthy teo’ Polyclinic of Pavia in 2007, 2005, Benedict XVI observed organizations of volunteers who the Holy Father recognised the that ‘today, especially in the area daily offer their precious service. importance of institutions called of breakthroughs in medical sci- This approach, which is effective to promote the progress of science ence, the Church is being given a for every clinic, must be a special but at the same time acknowl- further possibility of carrying out feature of those inspired by Gos- edged the fundamental values of the precious task of enlightening pel principles… May every pro- the person and observed: ‘A hos- consciences, in order to ensure ject and programme, therefore, pital is a place which in a certain that every new scientific discov- always be centred on the good of way we might call “holy”, where ery will serve the integral good of the sick, the good of the sick child’ one experiences not only the frail- the person, with constant respect (Visit to the ‘Bambino Gesù’ Chil- ty of human nature but also the for his or her dignity’. dren’s Hospital, Address, 30 Sep- enormous potential and resources And in his encyclical Deus car- tember 2005). 126 DOLENTIUM HOMINUM N. 78-2012

In his address to the plenary inforce it. And these signs speak ly compassion for her son became session of the Pontifical Coun- the language of universal love, a motherly compassion for each cil for Health Care Workers of language that is understandable to of us in our daily sufferings (cf. March 2007 Benedict XVI further all’ (ibidem). Holy Mass with the Sick, Homily, clarified the concept of integral Lourdes, 15 September 2008). care: care understood in the mod- ern sense of human promotion 6. The Smile of Mary, through preventive care and the a Source of Hope 7. A Summarising Vision search for greater human devel- opment, fostering a family and so- When speaking about the Mag- In moving towards the end of cial atmosphere. Christian health- isterium of Benedict XVI as re- my paper, it seems to me useful care workers should be aware gards subjects connected with to summarise the central features of this for they well know: ‘that health, we cannot, lastly, not ob- of the Magisterium of Benedict there is a very close and indissol- serve how it is punctuated by XVI as regards the topic of pasto- uble bond between the quality of constant references to Mary, the ral care in health. From what has their professional service and the Mother of God who comforts and emerged hitherto it appears evi- virtue of charity to which Christ consoles, living hope to those dent that it is configured as a call calls them: it is precisely in do- who are in pain. to follow in the footsteps of Jesus, ing their work well that they give During his apostolic visit to the Good Samaritan to the utmost, people a witness of God’s love. Lourdes on the occasion of the who demonstrated a special pref- Charity as a task of the Church… one hundred and fiftieth anniver- erence for the sick and the suffer- is implemented in a particularly sary of the apparitions, at the Ho- ing; to respect the primacy of life meaningful way through the care ly Mass with sick people the Holy and the dignity of man who bears of the sick. This is attested to by Father commented on the liturgy within him the impress of God the the history of the Church, with and observed that the smile of creator; and to recognise the salv- countless testimonies of the men Mary, a reflection of the tender- ific message of the Cross. Pastoral and women who… have worked ness of God, ‘is directed quite par- care in health – in the thought of in this field’. ticularly to those who suffer, so Benedict XVI – thus emerges as This is an approach to sick that they can find comfort and sol- an extension of the work of Christ people which if we consider ace therein’. Indeed, in that smile in his Church (cf. Message on the the matter well reflects the care there is ‘the source of an invinci- Occasion of the XVIII World Day with which Jesus made himself ble hope’. The Pope addressed in of the Sick, 11 February 2010). an encounter with every suffer- particular those who struggle and Before ending I would also like ing person. For that matter it is are tempted to turn their backs on to stress how the Holy Father in well known – the Supreme Pon- life and he exhorted them to turn his approach to the sick and the tiff stressed on the occasion of the their eyes to Mary: ‘Within the world of suffering has adopted World Day of the Sick of 2006 smile of the Virgin lies mysteri- that compassion of Christ which – ‘that Jesus stood before man ously hidden the strength to fight leads him to share in man’s tribu- in his wholeness in order to heal against sickness and for life. With lations. In the Pope’s many pro- him completely, in body, mind her, equally, is found the grace to nouncements on the subject of and spirit. Indeed, the human per- accept without fear or bitterness health it emerges that he strong- son is a unity and his various di- to leave this world at the hour ly feels that he takes part in the mensions can and must be distin- chosen by God’ (Holy Mass with sufferings and the hopes that sick guished but not separated. Thus, the Sick, Homily, Lourdes, 15 people and suffering people expe- the Church too always proposes September 2008). rience every day in union with the to consider people as such, and In addition, on more than one crucified and risen Christ. In feel- this conception qualifies Catho- occasion, the Pope has stressed ing that he takes part, the Pope lic health-care institutions as well the compassion of Mary, her shar- prays that the Risen Crucified as the approach of the health-care ing in the sufferings of man. In Christ may give to each of them workers employed in them’ (XIV her, pastoral care in health finds peace and healing of the soul, so World Day of the Sick, Address to a model to follow: it was at the that, together with him, there may the Sick at the End of the Mass, 11 foot of the Cross that the proph- watch over every man the Vir- February 2006). ecy of Simon about Mary was ful- gin Mary, prayed to with trust as On this occasion the Pope filled – her heart of a mother will ‘Health of the Sick and Comforter wanted to present symbolically be pierced (Lk 2:35). From the of the suffering’. the encyclical Deus caritas est abyss of her pain – a participa- Lastly, it is significant that the to health-care workers, with the tion in the pain of the Son – Mary Supreme Pontiff has not failed to hope that ‘God’s love will always was made able to receive her new exhort health-care workers, vol- be vibrant in their hearts so that mission, to become the mother of unteers and all those who dedicate it will enliven their daily work, Christ in his limbs. At the time of themselves with love to caring for projects, initiatives and especial- the Cross, Jesus pointed out each the sick to see in the faces of sick ly their relations with the sick… of his disciples to her and said to people the Face of faces, the face for the proclamation of the Gos- her “there is your son” (Jn 19:26- of Christ (cf. Message of the Oc- pel needs consistent signs that re- 7). From that moment her mother- casion of the XIX World Day of DOLENTIUM HOMINUM N. 78-2012 127

the Sick, 21 November 2010). lessly offers himself to the Heav- how much in relation to pasto- Aware of the commitment that the enly Father for the life of human- ral care in health – which is and ministry of service to the sick re- ity. The Eucharist, distributed to must be in the footsteps of Christ, quires, the Pope has pointed out the sick in a dignified and prayer- the Good Samaritan, at the ser- to them where they should draw ful way, is the vital sap that com- vice of life from conception until their strength from to carry out forts them and instils in their its natural end – has been taught their mission: it is in the Eucha- souls the inner light with which and communicated by Benedict rist, the ‘Sacrament of Charity’ to live the condition of sickness XVI, the successor of the Blessed which these workers encoun- and suffering with faith and hope’ John Paul II, and for many years ter and contemplate he whom (ibidem). his valued helper as Prefect of the they seek to follow, to heal and Congregation for the Doctrine of to care for. ‘It is precisely from the Faith. the Eucharist that health pastoral Conclusion We ask of John Paul II, the icon care can continuously draw the of the Gospel of Suffering, his strength to relieve human beings To end this paper, the XXVI protection in our Apostolate of effectively and to promote them international conference organ- Mercy towards every man, espe- as befits their proper dignity’ (Ad- ised by the Pontifical Council for cially if sick or suffering. From dress to those Taking Part in the Health Care Workers has want- heaven as well, protecting us, he Plenary Session of the Pontifical ed to address the subject of pas- continues to exhort us, and in par- Council for Health Care Workers, toral care in health at the service ticular he exhorts those who are 22 March 2007). of life in the light of the Magis- involved in the vast field of health It is for this reason, Benedict terium of the Blessed John Paul and suffering. He exhorts us not XVI emphasises, that ‘In hospi- II. In this context I would like to to be afraid and to open, to open tals and clinics, the Chapel is the be allowed to state that it has re- wide, doors to Christ who is the vibrant heart where Jesus cease- ally been providential to observe Health and Salvation of man.

The Church Proclaims the Gospel of Suffering and Life

H.E. MSGR. lation of the Third World, which live at the limits of survival with- PIERGIUSEPPE VACCHELLI are more impoverished and aban- out being able to enjoy primary Adjunct Secretary doned, where public health care goods such as food, education and of the Congregation for is only a flatus vocis, a right that medical care; the gap between the Evangelisation of Peoples, is recognised but not implement- rich countries and poor countries President of Pontifical ed. And this situation has become because of an unfair distribution Missionary Works, more dramatic because of the fi- of the goods of the earth, as a re- the Holy See. nancial crisis that has most struck sult of which 20% of the world’s the countries of the Third World. population consumes 80% of its I have divided this paper of mine wealth, is widening; massive em- most willingly agreed to take into three parts: 1. situations of igrations akin to an exodus are Ipart in this international confer- suffering; 2. the Gospel of suffer- continuing, as a result of which ence on ‘pastoral care in health at ing; and 3. missionary preaching. refugees constitute the so-called the service of life in the light of third continent, the most numer- the magisterium of the Blessed ous part of the world’s popula- John Paul II’. As Adjunct Secre- 1. Situations of Suffering tion; there is no stop to the very tary of the Congregation for the many wars caused by the thirst for Evangelisation of Peoples I was If we look at the very worry- dominion, by religious, cultural asked to address the activity of ing picture of political-social- and ethnic forms of discrimina- evangelisation from the specif- economic conditions, especially tion and intolerance, with a con- ic point of view of the Gospel of in developing countries, the sit- sequent oppression of the hum- suffering and life. This leads me uation is to be seen as dramatic. ble and the poor, the defenceless, to look at those parts of the popu- Hundreds of millions of people who are the weakest links in any 128 DOLENTIUM HOMINUM N. 78-2012

society; and wild urbanisation is one of the periods when suffering love. And this took place on the bringing into being megalopolis- is at its greatest, and to the point cross. The Son of God emptied es where the degradation of hu- that we may talk about a ‘suffer- himself of his divinity and took man dignity is most shamelessly ing of the world’ (Salvifici dolo- on the condition of a humble slave revealed. ris, n. 8). to the point of dying on the cross. The Congregation for the Evan- Faced with this epochal drama Through the death on the cross of gelisation of Peoples is like a win- we are led to ask: where, Lord, His Son, God Himself chose and dow opened onto the world. Spe- is the kingdom of justice and shared in the pain and the suffer- cifically because it coordinates the peace that you inaugurated? What ing of men. evangelising activities of more has happened to your mission as ‘In His mercy God suffers with than a thousand local Churches Messiah to give sight to the blind, us, because He is not heartless. on the geographical and anthro- to heal lepers, to make the lame He is the Redeemer and He came pological frontiers of humanity, it walk, and to raise the dead to life? down to earth out of compassion has knowledge about the dramat- Why this suffering? for mankind. What passion did ic situation of a vast part (two- Faced with a world that is so He suffer for us? This was the thirds) of humanity who do not hostile, the fundamental question passion of love. And does not the have access to medical care and that troubles an apostle is: why is Father Himself, the God of the to medical products. there all this suffering which af- universe, in a certain sense suffer In by no means few countries flicts the weakest members of so- Himself? When we cry to Him, in Asia and Africa and Oceania as ciety? I have seen missionaries He is mercy and suffers with us. well, a sick person has to choose who were really so troubled that He suffers the suffering of love’ whether to treat himself or her- they could no longer bear the psy- (Origen, Selecta in Ezechielem, self, spending the little money chological burden of these dra- e.16). that he or she has, and die of hun- mas of the populations in which Every person who has compas- ger, or to obtain food and die of they lived to proclaim the Good sion shares in the suffering of oth- illness. Public institutions, even if News. ers, he or she takes upon his or they actually exist, at the most as- her own shoulders the suffering sure a hospital bed, and the family of others, he or she suffers with of the patient, if it can, must lit- 2. The Gospel of Suffering others, in communion with them. erally obtain everything, and fur- Suffering in solidarity, the vicar- thermore it must pay the medical Suffering has an explanation ious suffering that saves, is the doctor and buy medical products. only if it is placed in the logic of suffering of God. God Himself Unfortunately, it is also the case the salvation worked by Christ on suffers out of love, to free man that even illnesses that are not se- the cross. Jesus on the cross also from the miserable condition of rious lead to death because of a experienced suffering and cried slavery and death. lack of the most elementary med- out: “Father, why have you for- This is the Christian response ical products. In villages in Afri- saken me?” This will be the same to suffering which not only illu- ca, Asia and the islands of Oce- cry of all suffering people until mines but also makes suffering ania there is an enormous mass of the end of the world. He, the Son meaningful and evangelising. people who, abandoned to them- who obeyed the Father, who was selves, live out the dramatic re- loved by Him, who was without alities of illness, of suffering and sin, experienced being abandoned 3. Missionary Preaching of death. I believe that no further by the Father who gave him over words are needed here. Mother to death. Christ with supplica- The mission of the Church is to Teresa of Calcutta through her tions, cries and tears, prayed to proclaim and continue the libera- gospel action as a Good Samari- the Father to be spared drink- tion and redemption engaged in tan lifted up a veil on the dramatic ing from the cup of suffering and by Christ. What the Church pro- conditions of the world of suffer- death. claims is the Good News, that is ing. The troubled cry of Christ on to say the reintegration of a hu- Today the picture has become the cross still remains a theologi- manity lacerated and wounded in even more complex and a times cal enigma; it is a great mystery. the fullness of life. “I came that it has taken on apocalyptic fea- But there is only one word, which they may have life, and have it in tures. The spread of AIDS and of may appear to be blasphemous in abundance”. HIV, the immense camps for em- the context of suffering but which Contained in this proclaim- igrants, the mutilations, hunger opens a ray of light which unveils ing is the Kingdom achieved in and malnutrition brought about by the meaning of suffering – that Christ, the anointing of the Ho- the innumerable wars which af- word is love. ly Spirit to heal and lift up those flict humanity, forms of social in- ‘For God loved the world so who are prostrated by illness and justice and the international debt much that he gave his only Son, in the spirit. Jesus proclaimed and of the most indebted countries, all so that everyone that believes in achieved the Kingdom of God demonstrate a world of suffering him may not die but have eternal through the freeing of prisoners, that was unimaginable even in the life’ (Jn 3:16). God is love, His giving sight to the blind, mak- darkest periods of human history. being and His existence are love. ing the lame walk, cleansing lep- It is certainly the case that this is In Christ He showed that He is ers, making the deaf hear, and re- DOLENTIUM HOMINUM N. 78-2012 129

storing the dead to life, in short: through charity; and 3. in the logic ing what lacks in the passion of by giving the fullness of life to of the Good Samaritan. Christ for his Body, the Church. all those people which the Bible ‘And we ask all you who suffer places in the category of the poor, Witness to support us. We ask precisely those who physically and spiritu- you who are weak to become a ally are on the edge of death or Ecclesial communities have source of strength for the Church threatened by death or who are at chosen as an absolute priority to and humanity’ (SD, n. 31). Illness the mercy of other people. live and to share, to the point of is a resource for the effectiveness Jesus did not engage in much giving one’s own life, with and of evangelisation. Here the ini- theological controversy with the for the suffering excluded people tiative of Pontifical Missionary Pharisees but struggled through- of humanity. Works which launched the World out his life against suffering They are at the frontiers of hu- Missionary Day of the Sick, and and illness, assuring at the same manity where man is humiliated asked every sick person to adopt time total liberation through the in his human dignity and where in a spiritual sense a man or wom- achievement of Kingdom of God for cultural and religious reasons an missionary in the field so that that he had begun. the sick, lepers, those afflicted by his or her work could be fertilised The Church in geographical AIDS and the handicapped are by the grace of the Holy Spirit, is areas of mission is called first the excluded of a society which praiseworthy. and foremost to give an answer does not care for them. The local to why suffering exists, to throw Churches, the missionaries who Through charity some light. It is not with common are in India, in Burma, in Bang- sense or with human wisdom that ladesh, in Mali, in many Afri- But the evangelisation of suf- one gives this answer, but only by can countries and in Papua New fering and life would not be very presenting the event of Jesus of Guinea, are the only points of ref- credible if it did not take con- Nazareth, his preaching and his erence, at times the only people, crete form in works of charity. life: his incarnation, his life on institutions that are at the side of, Here love for, and the choice of, earth, his death, his resurrection, and bend down to, the wounds of sick people has always been an his ascension, Pentecost, and the suffering humanity. absolute priority for the Church parusia about this mystery in or- In the poorest countries of the throughout her history, follow- der to unveil it. world, where minimal public ing the example of Christ who The Gospel of the Kingdom is health-care structures do not ex- had compassion for the sick and embodied in the suffering of Je- ist, there is an absolute lack of expended a great deal of his ener- sus and takes the form of one who any care, health-care workers of gies in healing them: ‘the exercise was crucified. It proclaims the sto- the Church and women and men of charity became established as ry of Jesus Christ which is a sto- missionaries deprive themselves one of her essential duties…love ry of liberation. The Church sows of life-saving medical products for widows and orphans, prison- in men the seed of hope and inte- to give them to the sick. In Bur- ers and the sick and needy of eve- gral liberation. In continuing the ma it happened that two girls and ry kind is…essential to her’ (Deus messianic mission of Christ, she a young man of the Little Evan- Caritas Est, n. 22). restores dignity to the poor, heals gelisers (an association of young Men and women missionar- the sick, and frees freed prisoners. Catholic volunteers of the dio- ies have dedicated, and dedicate, But she is careful not to disap- cese of Loikaw, Myanamar) who their best energies to alleviating point these masses of sick people worked in far away villages in the the pain of very many people who by promising them total liberation North of the country, consciously would otherwise be completely from their maladies on this earth. went to meet their deaths because abandoned to themselves. It is by Suffering ‘exists together with they preferred to give their doses no means rare in areas of mission man’ (SD, n. 8). of quinine to sick people with ma- for sick people (women bringing The Church herself is the com- laria. their children) to walk miles on munity of those who are freed But one should also think of all foot to reach the dispensaries of from evils, from illnesses, but she those modern martyrs who in or- missions to receive a minimum of is also the community of those der to assure a minimum of care care and then be sent to hospital who are renewing the world and to people suffering from hunger, institutions in order to be treated. who have hope. illness and oppression exposed The right to health is pro- their lives to persecution and to claimed by the United Nations martyrdom. In the suffering and Organisation and accepted by all 4. How the Church Preaches in martyrs it is the Church herself States. But in the majority of cas- that suffers and remains nailed es this has remained only a the- Speaking as the Adjunct Secre- to the cross, until the end of the oretical recognition. The Church tary of the Congregation for the world. is involved in all the continents Evangelisation of Peoples and as But sick people themselves, as of the world, in those of the first the President of Pontifical Mission- the Blessed John Paul II observed, world and in affluent countries ary Works, I can testify that mis- are truly and in a strict sense mis- as well, with her small and large sionary forces proclaim the Gospel sionaries if they accept their suf- health-care institutions. of suffering: 1. through witness; 2. fering with a view to complet- I would here like to give the 130 DOLENTIUM HOMINUM N. 78-2012

statistics that were published by tutions that they have because of a to immediate needs and specif- the agency Fides on 21 October lack of economic resources. This ic situations: feeding the hungry, 2011: hospitals: 5,558; dispensa- is the moment for the enterprising clothing the naked, caring for and ries; 17,763; leper colonies: 561; spirit and the courage of mission. healing the sick, visiting those in and courses for the chronically prison, etc.’ (Deus Caritas Est, n. sick, the elderly and the handi- In the logic of the Good 31). But this is not enough. The capped: 16,073. These are equally Samaritan suffering are human beings, they distributed in all the continents of always need something more than the world: Africa, America, Asia, ‘The parable of the Good Sa- care that is technically correct. Europe and Oceania. However, maritan remains as a standard They need humanity. They need these figures refer only to areas which imposes universal love to- heartfelt concern (ibidem). that are the responsibility of the wards the needy who we encoun- We can say that love is the in- Congregation for the Evangelisa- ter “by chance” (cf. Lk 10:31), terpretive key to suffering and it tion of Peoples. whoever they may be’ (Deus Car- is love that leads Christians and It is envisaged that many peo- itas Est, n. 21). There should not all men of good men to have com- ples, resources and institutions be anyone who suffers because of passion for, to alleviate the suf- will have to be involved in this a lack of what is necessary. Chari- fering of, and to value, the weak work of evangelisation because of ty goes beyond the frontiers of the and the suffering, seeing them as the world crisis and international Church and is directed towards a resource to build up the civilisa- debts which are increasing the the whole of humanity. For this tion of love in this period of his- mass of poor people in an expo- reason, ‘Following the example tory when the weak and the sick nential way and are making states given in the parable of the Good run the risk of becoming an enor- poorer, thereby forcing them to Samaritan, Christian charity is mous economic burden for insti- close those few health-care insti- first of all the simple response tutions. DOLENTIUM HOMINUM N. 78-2012 131

ROUND TABLE The Figures of Distinguished and Heroic Health-Care Workers, Servants of Life

1. The Blessed Don Carlo Gnocchi (1902-1956)

MSGR. ANGELO BAZZARI with Christ, demonstrating that to his institutional duty called him President of the Don Carlo welcome the frailest is to render to the sad experience of war. The Gnocchi Foundation Onlus, unto them their dignity of being company of God, in Christ, asks Italy. in the image of God. for the witness of true company1 in the seasons of life of our neigh- bour, which God entrusts to a 2. The Blessed Don Gnocchi, priest in particular. It was always 1. Premiss a Polyhydric Figure like this with Don Carlo. He went with Many Profiles through his experience in the ter- At a conference that took place rible retreat from Russia: from the a few years ago on the subject I want to offer only some fea- disfiguration of pain, of suffering, of suffering and service to the tures of this priest, a prophet of of violence and of death, to the sick, which was organised by the charity, which are for me impor- transfiguration of proximity and ‘Medicine and Person’ Associa- tant, even though one runs the his debt to his alpine soldiers. tion, Cardinal Angelo Scola ar- risk of a possible reductive sim- The work Cristo con gli Alpini gued that the two most original plification. One can easily affirm (‘Christ with the Alpines’) consti- and important works on pain of that the present inhabited by man tutes a narration with a style that the twentieth century – in dif- opens up to the future and he will is between a diary and a confes- ferent contexts and with differ- be able to conquer it if he remem- sion of that experience which was ent authoritativeness and specific bers his own history. In an epoch, so brilliantly evoked by the much weight –were Pedagogia del do- our epoch, when bulimia of the lamented Msgr. Aldo del Mon- lore innocente (‘The Pedagogy present and anorexia of the future te, Don Carlo’s brother chaplain of Innocent Pain’) by Don Carlo are growing, to remember a saint in Russia.2 Don Carlo wrote to a Gnocchi (an authentic spiritual is always, after a certain fashion, friend: ‘The Lord miraculously testament of the unforgotten ‘fa- to engage in an icon of the Eucha- saved me from a tragic although ther of the mutilated children’, rist because in a saint thanks and glorious event. I am in Italy alive dictated on the point of death and gratitude go hand in hand. and well. Please thank Don Ori- published posthumously in 1956) Don Carlo Gnocchi, a polyhy- one for me. I have always com- and the apostolic letter Salvifici dric figure (a formidable educa- mended myself to him. I hope doloris (1984) by the much la- tor of the young, an unforgotten to receive from him the grace mented Pope John Paul II. voluntary chaplain of the alpine to completely spend this ‘pro- Men of God and friends of man, soldiers, a hero of solidarity, the rogued’ life only for charity. How profoundly embodied in their own father of mutilated children, the can one not feel the passion of it, times, the Blessed Karol Wojtyla angel of babies, the apostle of in- after everything that I saw and and the Blessed Carlo Gnocchi in nocent love, the precursor of re- suffered?’3 This is the paradigm these texts rich in humanity and habilitation, the entrepreneur of of every human life: when the the Gospel not only provide a de- charity, and the prophet of the cross encounters the human, from scription of suffering (‘There are donation of organs) was always the provocation of suffering, at other criteria which go beyond the faithful to his vocation to be a times as unprecedented as it is in- sphere of description, and which true man and an authentic priest. credible, a profound and intimate we must introduce when we wish He wanted to follow his young prayer arises or, in contrary fash- to penetrate the world of human people at the oratory of the popu- ion, there explodes the desperate suffering’: Salvifici doloris, n. 5), lous Milanese parish of S. Pietro deprecation of rebellion, of rejec- but also raise fundamental ques- in Sala, at the Istituto Gonzaga tion, of flight or the uncontainable tions and seek answers: a pathway dei Fratelli delle Scuole Cristi- and explosive force of life, which of encounter with the suffering so ane, and at the Catholic Univer- does not betray its surprise and as to lead them to communion sity of the Sacred Heart, when its promise, in the nearness with 132 DOLENTIUM HOMINUM N. 78-2012

which it holds you and gives you 3. The Value of his Witness ence, of piety, of love and of char- its hand. ity. In the mysterious economy of Don Gnocchi wrote in Peda- Where, then, is the value of his Christianity, the pain of innocents gogia del dolore innocente (‘The message, of his life and of his wit- is thus allowed so that the works Pedagogy of Innocent Pain’): ‘I ness? His writings, his many let- of God and the works of men may believe that when one comes to ters to his friends, tell us about be manifested: the loving and un- understand the meaning of the his existence and bear witness to finished labours of science; the pain of children, one has in one’s his love for and service to lives in multiform works of human soli- hand the key by which to under- pain. Don Carlo truly embodied darity; the wonders of supernatu- stand all human pain and those what much later Cardinal Mon- ral charity’.7 who manage to sublimate the suf- tini, the Archbishop of Milan and Don Carlo Gnocchi shared in fering of the innocent are able to the future Pope Paul VI, evoked: daily life as a place of ‘revela- comfort the suffering of every the need more for witnesses than tion’: the oratory, the war, the re- man who is shaken and humiliat- for teachers; and people are teach- turn, the reconstruction (not on- ed by pain’.4 This was the proph- ers because they have been wit- ly of cities) of the wounded and ecy of Don Carlo Gnocchi. nesses: such is the hermeneu- injured lives of the defenceless, There come to mind the words tic circle of the writings and life the voids to be lost, the last in the of John Paul II: ‘Within each form (works) of Don Carlo. There is queue: the mutilated children and of suffering endured by man, and a witness (marturìa) that arises orphans, those with polio, the dis- at the same time at the basis of the from a deep sharing in the un- abled… whole world of suffering, there in- nameable, unspeakable and hor- Don Carlo Gnocchi was a fore- evitably arises the question: why? rible deaths of the soldiers during runner and prophet of the educa- It is a question about the cause, the retreat in Russia; this is a wit- tional discourse: education of the the reason, and equally, about ness that sprouts in his writings heart, as an appreciation of the the purpose of suffering, and, in and his works, for those injured positive, of the residual, of the brief, a question about its mean- by war and those wounded by life apparently poor or frail: ‘cum re- ing. Not only does it accompa- or by history. ciditur coronatur’. Pedagogy as ny human suffering, but it seems We can capture in a few key anticipation, accompanying, exis- even to determine its human con- words the value of his existential tential signification, the promising tent, what makes suffering pre- experience which was expressed and surprising meaning of (good) cisely human suffering. It is obvi- in his spiritual testament (Peda- life. Don Carlo not in words but ous that pain, especially physical gogia del dolore innocente). in working concreteness made the pain, is widespread in the animal Don Carlo Gnocchi gave a name last years of history into a frontier world. But only the suffering hu- to pain which is innocent because of history; not where the powerful man being knows that he is suf- it does not conceal deceit or in- shared out and share out the earth fering and wonders why; and he jury (pain) and does not ‘cause but where the human person is re- suffers in a humanly speaking still harm’ (innocent) if it has within constructed. deeper way if he does not find a itself the power of reconstruction, This is the restoration about satisfactory answer. This is a diffi- of rehabilitation, of restoration, which he spoke in his memorable cult question, just as is a question that is to say of ‘resurrection’. As text La restaurazione della perso- closely akin to it, the question of John Paul II observes: ‘In order to na umana (‘The Restoration of the evil. Why does evil exist? Why is discover the profound meaning of Human Person’) (1946). For this there evil in the world? When we suffering, following the revealed reason, he could write: ‘One would put the question in this way, we word of God, we must open our- say that the fight against and vic- are always, at least to a certain ex- selves wide to the human subject tory over pain is a second genera- tent, asking a question about suf- in his manifold potentiality. We tion, no less great and painful than fering too’.5 must above all accept the light of the first, and that who manages to During his life Don Gnocchi Revelation not only insofar as it restore to a child his health, his in- expressed a foreshadowing of the expresses the transcendent order tegrity, and his serenity of life, is resurrection when he, too, was of justice but also insofar as it il- no less a father than he who called marked by the experience of the luminates this order with Love, him for the first time to life itself’.8 death of his alpine soldiers. The as the definitive source of every- Don Carlo, after a certain fash- resurrection of the wounded lives thing that exists. Love is: also the ion, set in motion rehabilitation of his mutilated sons, for whom fullest source of the answer to the as a science. Indeed, science and he prayed and requested the res- question of the meaning of suffer- assistance, rehabilitation and an- toration of their human person: ing. This answer has been given thropology, well-being and good this was not only a matter of help- by God to man in the Cross of Je- were words that he took on and ex- ing that which remained of life sus Christ’.6 plored and which thread through as well but also and above all of In an almost prophetic way Don the questions and issues of this rehabilitating, of enabling every- Carlo wrote: ‘The pain of inno- third and new millennium. In a thing that was not there but which cents, in the mysterious Christian season where in health care acute could be there – so that life could economy, exists also for the mani- problems are accompanied by the be called to being a good life. festation of the works of God and problems of rehabilitation, ena- the works of man: works of sci- bling, socio/health-care integration DOLENTIUM HOMINUM N. 78-2012 133

and assistance for chronic, degen- to the tomorrow of our history and I believe that there is inscribed erative, irreversible, incurable and our civil coexistence? It seems to here the title that is given to Don terminal illnesses. me that Don Carlo teaches all men, Carlo: servant of life. It is the Don Carlo began to give a name and presents to his Foundation on charism that asks us as a Foun- to rehabilitation which was seen the frontiers of service to life, itin- dation to bear witness ceaseless- in an overall approach to the hu- eraries that are still unprecedented: ly, in a renewed ‘grafting’ of the man person (restoration): this was care, assistance and rehabilitation: gift of eyes so that not only met- a matter of restitutio ad integrum – They accompany a person af- aphorically there is given to the but also of a degenerative block- flicted by a congenital invalidat- work that bears his name an out- ing of the injurious event, of all the ing injurious outcome, which is look that from treating a frail per- supplementing and/or compensat- most of the time acquired, in the son there is a move to itineraries ing aids, of the evocation of inert possible itineraries of an integral of taking care of that person; from functions, in the face of the injury restitution of the wounded func- the response to a need there is a of an often devastating event. Don tions, or the activation of functions move to safeguarding and culti- Carlo relied upon the future: if a that were inert or silent up to that vating wishes. child or young person is enabled time, or of an action that avoids the The grafting of a new and differ- to understand the meaning of pain, steady deterioration of the func- ent outlook also declares that the he or she is thereby enabled to live tional and personal picture. quality of life is not enough if a life his or her existence in a dignified – They accompany a person on of quality is not obtained and safe- way: ‘Since an hour of physical or pathways that allow him or her to guarded; that it is not enough to be moral pain, of malaise, of illness, live his or her own name which is concerned about adding years to of failure or of crying arrives for marked by illness. life if one is not concerned about all children and often rather fre- – They seek to make a limit a adding life to years; that the illness quently, a Christian educator must prayer and not a malediction be- of meaning, when the horizon of know the delicate and sublime arts cause they do not call illness per- meaning is censored and removed, of the Christian pedagogy of pain dition alone, they do not see a deprives and obscures the meaning by which to enrich the soul of his handicap as an obstacle, but they of illness as well. children, correspond to his voca- welcome it as a provocation and Lastly, the outlook of Don Carlo tion as a custodian and appreciator they adopt it as a question, a cry, Gnocchi asks the Foundation and of their spiritual potential, and not an appeal for everyone. the world of health to promote sci- defraud the Church and society of – They see an incurable ill- ence with the exigent proximity a contribution on which God has ness as an existential event which of irreplaceable company: co-sci- relied in the general economy of should not be exorcised or cursed ence. ‘Always at the side of life’ is the world’.9 but as something that calls upon the slogan that was remembered by the freedom to search, in the silent His Holiness Benedict XVI in his and mysterious wounds of pain, for message on the occasion of the be- 4. The Contemporary Relevance some existential compatibilities. atification of Don Carlo in Piazza of his Message – Suffering, above all if it is exis- Duomo in Milan, which was trans- tential, would lead to a withdrawal formed into an authentic open-air What does Don Carlo proclaim of the meaning of life; trust, human cathedral with over 50,000 faithful to the today of our history? What solidarity and proximity encourage present. socio-cultural scenario does the fu- moves in the opposite direction. A life as a heroic witness to God ture have in store? Still the fracture and a courageous friend and serv- of pain, of suffering and of death? Care, assistance and rehabilita- ant of man, condensed in a phrase Don Carlo is topical because he tion know, therefore, how to free from his testament that is full of educated us not to conceal our fac- up unprecedented and censored love and charged with the future: es in front of these difficult events, meanings in the ordinary context of ‘Others will be able to serve them not to rely upon an exigent prox- living, giving capacity to and reha- better than I knew how to and was imity, with distances of safety. bilitating the time of illness. Illness able to; nobody else, perhaps, will What does Don Carlo proclaim – not only an event from which to love them more than I did’. to the today of our civil coexist- liberate oneself but an event to be ence? What socio-institutional sce- liberated. In a few words we could Notes nario does health care have in store say that Don Gnocchi is, like the in our country and in other coun- great figures of history, of contem- 1 Etymologically from cum pane: share tries of the world? That of treat- porary relevance to our problems bread, share life. ing only the ‘curable’, seeing in a and our experiences. A prophet of 2 Aldo Del Monte, Don Gnocchi (Piemme Casale, Monferrato, 1996). subtle way as being untreatable the rehabilitation when dignity to as- 3 O. Arzuffi and A. Bazzari (eds.) Don person who is seen as ‘incurable’? sistance was hardly given; a proph- Carlo Gnocchi – pensieri (Ed. S. Paolo, Mi- What anthropological assumptions et of transplants, when even cor- lan, 2006), p. 64. 4 Don Carlo Gnocchi, Gli scritti (Ancora - should be implemented, in the nea transplants were not allowed Pro Juventute, Milan, 1993), p. 751. forms, as well, of selective univer- by law; and a prophet of proxim- 5 Salvifici Doloris, n. 9. salism, when one comes to define ity and charity, as a completion and 6 Ibidem, n. 13. 7 Don Carlo Gnocchi, Gli scritti, p. 770. the Essential Levels of Care? root of the most mature forms of 8 Ibidem, p. 768. What does Don Carlo proclaim justice as well. 9 Id. p. 762 134 DOLENTIUM HOMINUM N. 78-2012

2. The Servant of God Jérôme Lejeune

PROF. JEAN-MARIE LE MÉNÉ Jérôme Lejeune was one of the choosing and killing everything President of the Jérôme first people to contest that abor- that is similar to a genetic devi- Lejeune Foundation, tion could be seen as a medical act ance. Lastly, we are promised an France. and the act of a medical doctor. It immortality based upon the de- Consultor of the Pontifical is not enough to perform an act in struction of human embryos and Council for Health Care a white shirt to make it a medi- the use of stem cells in a project Workers, cal act. To argue that abortion is a of fallacious regeneration. Member of the Pontifical medical practice is a recurrent lie. The practice of Prof. Lejeune Academy for Life, By definition, abortion is the act was contrary to these illusions be- the Holy See. that is most contrary to medicine cause this practice remained sci- that exists. It is an act of revolt, of entific and medical. In trying to desperation, of subjection, an act care for, treat and heal the small his is not the first time that I that is purely revolutionary which trysomic patients that contempo- Thave had the honour to ex- political power has made medi- rary medicine wants to kill, Jé- press myself publicly here in cine adopt, with the risk that this rôme Lejeune tried to save them. Rome on Prof. Jérôme Lejeune. will destroy its nature. ‘I have only one way of saving In particular, on the occasion of The consequences have been them – healing them’, he used to the tenth anniversary of the cre- tragic. Given that the act of kill- say. Placing himself at the service ation of the Pontifical Academy ing can be included in the medical of the true good of man and of hu- for Life, in February 2004, I was nomenclature, an infinite distance manity as well, Jérôme Lejeune asked to remember the figure as becomes installed as regards the made medicine a lost honour. researcher and scientist of this true good of man and of human- French medical doctor and ge- ity. Given that the guild of sup- 2. Secondly, in his homage, neticist, the man who discovered porters of abortion is fused with John Paul II observed that ‘Pro- trysomy 21 in 1958. Today, in the the guild of medical doctors, a fessor Jérôme Lejeune fully took context of the twenty-sixth inter- tradition that has continued for on the specific responsibility of a national conference of our Pon- thousands of years, an art, a pro- scientist and was ready to become tifical Council for Health Care fession, that of ‘not injuring’ and a ‘sign of contradiction’, without Workers, and in the light of the of ‘alleviating pain’, have been taking into account the pressures Magisterium of the Blessed John profoundly altered. Given that applied by permissive society or Paul II, this is no longer a mat- a State, through a law, applies the ostracism to which he was ter of remembering the figure of means whereby abortion is grad- subjected’. a wise man but the figure – even ually transformed into law, vio- This second characteristic as- more eminent and heroic – of a lence is installed in society. All pect of Jérôme Lejeune that was servant to life. of this was already denounced by emphasised by the Pope is the I could not perform this deli- Lejeune in the 1960s, be- necessary complement to the first cate task better than by taking up fore demonstrating that the threat for a true servant of life. What the same terms employed by the against unborn children would be use would it be only to under- Blessed Supreme Pontiff when extended to elderly people and the stand without acting? And is it he commended to God, on Easter sick, as well, through euthanasia. possible to act without being a day 1994, a man whom he called Contemporary events continue to ‘sign of contradiction’? Is it not his friend Jérôme. confirm this premonition. inevitable that one will encounter Jerome Lejeune, equally, ex- opposition? The field of respect 1. The Pope first and foremost plained from the 1980s onwards for human life from conception observed that ‘Professor Lejeune that the drive to eliminate a man to death is a setting of privileged always knew how to use the pro- ‘diminished’ by his smallness, by dialogue between a materialist vi- found knowledge of life and its his illness or by his advanced age, sion of the world and a vision that secrets for the true good of man would be accompanied by the accepts transcendence. This is the and humanity, and only for that’. same determination to produced fight between the culture of death Indeed, the principal character- an ‘increased’ man, the outcome and the culture of death about istic of Prof. Lejeune was to have of a wish, of technology and of which John Paul II often spoke. It been one of the first people to un- money, as is announced to us by is not possible to remain neutral. derstand that the nature of medi- ‘trans-humanism’ or by ‘post-hu- Jérôme Lejeune did not do this, cine at the end of the twentieth manism’. This is what we observe and it cost him his tranquillity. century was changing under the today with the proliferation of the From this point of view, one impact of thought that was one procedures of assisted reproduc- should make clear that Jérôme and the same time both libertarian tion. In parallel, the belief con- Lejeune, although he was ‘a man and liberal. tinues to develop in monitoring, of peace’, was not a ‘pacifist’. He DOLENTIUM HOMINUM N. 78-2012 135

did not withdraw in the face of culture of life, and be capable of ly them but every human being of confrontation when this was nec- being aware of this disagreement good will as well. The inviolable essary because what was at stake, both in truth and charity. character of life from conception respect for life, is non-negotiable. Being a sign of contradiction in until its end is perfectly accessi- Given that the act of abortion is his country, in France, Prof. Jé- ble to reason alone. The prohibi- absolute violence, the word itself, rôme Lejeune had to bear – in- tion on killing is part of the nat- like description of this act, in- explicably – exclusion from the ural law written into the heart of spires revulsion. Was it necessary, Catholic Committee of French every man. therefore, to use euphemisms at Doctors. He owes to Italian med- There follow from this two the risk of betraying truth? Jérôme ical doctors the fact that he was consequences to which Jérôme Lejeune served the truth in his in- welcomed into their association Lejeune as a lay person was atten- tentions. He employed the term of Catholic medical doctors. tive and to which we, too, must ‘abortionist’, the verb ‘to kill’, pay attention in our apostolate at he spoke about the ‘massacre of 3. The third aspect emphasised the service of life. the innocents’, etc., all words that by Pope John Paul II was the fol- First of all, Jérôme Lejeune are politically incorrect. In using lowing: ‘we are faced today with never presented respect for the them, Jérôme Lejeune brought the death of a great Christian of humanity of the embryo as a dog- upon himself enmities but he did the twentieth century, of a man for ma, or the human nature of the not enrol himself in the immense whom the defence of life became embryo as an article of faith, or chain of complicity. an apostolate. It is clear that in the as a belief. It was a fact. It is not Subsequently, Jérôme Lejeune present situation of the world that because the Church says that the was not afraid to declare that he this form of apostolate of the laity human embryo belongs to the hu- was ‘against’ abortion and not on- is especially necessary’. man species – which is the task of ly ‘pro’ life. This distinction is not There can be no doubt that for a scientific observation – that the one of pure form because many Christian the defence of life is an approach of the Church about the people sincerely say that they are apostolate. A Christian knows that embryo depends on (is the task ‘pro’ life without being ‘against’ man has been placed at the sum- of) faith. what destroys life. To say that mit of the creative action of God. Subsequently, to defend life one is ‘pro’ life and not to fight Man is a manifestation of God from conception to death is not an ‘against’ the culture of death is too in the world, a sign of His pres- attack on secularity or the separa- easy. John Paul II in his Evange- ence, a trace of His glory. “We tion of Church and State. To de- lium Vitae observes, for that mat- shall make man in our image and fend human life is a freedom, a ter, all the pedagogic importance likeness’, said God, who there- right of man and also a duty for of the negative commandments by chose to make His creature to each citizen. and in particular ‘do not kill’. Not share in something of Himself: When the Pope observed that to speak about the founding pro- ‘The glory of God is living man’, ‘in the present situation of the hibition means to sterilise moral said St. . world…this form of apostolate of reflection. To favour all initiatives A Christian also knows that the laity is especially necessary’, involving the welcoming of life is God not only created man but al- one should understand that this certainly necessary but experience so and above all else redeemed form of apostolate can and must, demonstrates that they do not dis- him through His death and resur- first and foremost, be practised pense people from a mobilisation rection. Through His blood shed as a priority in the field of reason of consciences to bring about the on the Cross, our lives acquire an and natural law. failure, at a political level, of laws even greater value. For that matter, in opposite that allow the development of the As the dignity of man is linked fashion, Jérôme Lejeune often de- culture of death. to his origins and his redemption, clared that if the Catholic Church Lastly, Jérôme Lejeune nev- a Christian, lastly, knows that his had asked him to no longer see er sought consensus or accepted or her finality is to share in divine abortion as the elimination of a compromise. On this crucial sub- life, in an eternal face to face with human being, as the scientist that ject there can be no holding back God. The existence of every indi- he was he could no longer have because to contest the inviolabil- vidual from his or her origins is been a Catholic! You will under- ity and the inalienability of hu- thus the design of God: ‘the life stand that in saying this Jérôme man life is not only a denial of the of man is the vision of God’, said Lejeune did not run this risk… foundations of ‘humanist’ civili- St. Irenaeus. To end this paper I would like sation but also a calling into ques- For a Christian, the defence of to be join my voice to that of the tion of the gospel message. One the life of every human creature Blessed John Paul II to hope that should not, therefore, be resigned, thus has a very clear importance. the truth about the life of Jérôme but, instead, be aware of a funda- But what happens with the non- Lejeune will also be a source of mental disagreement that will go Christian? We must absolutely spiritual strength for the Church on until the end of time between be aware that the defence of life, and for all of us, to whom he left the exponents of the culture of although it is able to mobilise the truly luminous witness of his death and the exponents of the Christians, does not concern sole- life as a man and as a Christian. 136 DOLENTIUM HOMINUM N. 78-2012

3. The Six Sisters of the Little Sisters of the Poor who Died in the Ebola Epidemic in 1995 in Kikwit, the Congo

SR. CHARLOTTE MADIAMBU than a month, while generously everyone passed away. The Bish- General Councillor, engaging in providing care to the op of Kikwit, Msgr. Edouard Mu- Sisters of the Little Sisters sick in the local general hospi- nunu, arrived immediately and re- of the Poor of the Palazzolo tal and in looking after them, six quested that Sr. Floralba, ‘Mama Institute (SDPIP), sisters of the Little Sisters of the nkoko’ (‘everyone’s granny’) be The Democratic Republic Poor died, all of whom were nurs- buried in front of the cathedral of the Congo. es, and amongst whom was the of Kikwit. Her coffin, which was Superior of the religious Province taken through the eleven build- of the Little Sisters of the Poor in ings of the hospital, was watched would like to express our keen- Africa, which included the then over in prayer for the whole of Ily-felt thanks for the opportu- Zaire, the Ivory Coast and Mala- the night, amidst the weeping, nity that has been given to our wi, and today also includes Kenya the singing and the laments of the Congregation to remember in this and Burkina Faso. They had been inhabitants of Kikwit and of the very important context an event missionaries in Africa for a num- surrounding villages. The partici- that has strongly marked what we ber of years: Sr. Floralba Ron- pation of everyone in her solemn are. Our origins go back to 1869: di had been a missionary in Af- funeral, which was celebrated in the Blessed Luigi Palazzolo, a rica for 43 years; Sr. Clarangela the cathedral, was on a very large priest from Bergamo, fascinat- Ghilardi for 36; Sr. Danielangela scale. ed by Christ (who was naked on Sorti for 17; Sr. Dinarosa Belleri In the meantime another sister, the Cross), saw in him the poor for 29: Sr. Annelvira Ossoli (the Sr. Clarangela, had fallen ill and people of his time, involved the Provincial Superior) for 34; and had the same symptoms. In the young elementary teacher Teresa Sr. Vitarosa Zorza for 13. general hospital and in the town Gabrieli in the adventure of the A month of blood in the hospital of Kikwit the number of deaths charity of Christ, and began the of Kikwit: 23 April 1995 – there was increasing, and there were Congregation of the Sisters of the arrived by fax from the Mother the same disturbing and terrible Little Sisters of the Poor, to help Superior of the Congregation in symptoms: haemorrhages, con- those that others did not reach: or- Bergamo the news that Sr. Floral- vulsions and very rapid death. The phan boys and girls, young peo- ba, who was afflicted by a strange Bishop of Kikwit, some people ple, poor people in general, and malady which could not be identi- acting in his name, and the sisters the ‘poorest of the poor’. fied, was seriously ill: malaria of of the Little Sisters of the Poor in In the first Constitutions written the brain? Typhus of the lungs? Zaire and in Italy took every initi- by Don Luigi Palazzolo amongst Something else? ative they could to request the in- the vows taken by the sisters was Some of the health workers in tervention of international health- included that of ‘working…at the the hospital had the same very se- care organisations to identify and service of poor sick people…dur- rious illness. From Kinshasa, the eliminate this obscure and terrible ing times of contagious diseases capital city of Zaire, the Provin- diseases. An expert in virology and plagues as well’. cial Superior left immediately for from Zaire, Prof. Muyembe Tam- At the end of the diocesan pro- Kikwit accompanied by another fum, went to Kinshasa and took cess for the cause of beatification sister so as to be at the side of Sr. blood samples from the sick and of the co-founder Teresa Gabri- Floralba. from Sr. Clarangela as well and eli, in Bergamo (2007), the epis- 25 April: a sister who always these were sent by way of Anver- copal delegate stated that during helped everyone, who found a sa to the Atlanta Centre in Amer- the epidemic of Ebola in Kikwit remedy for various illnesses, who ica to be examined: the red marks there flowered ‘the charism of the ‘stayed late’ amongst ‘her pa- to be seen on the white skin of the origins, no longer sealed as was tients’ and arrived back late at her sister confirmed people’s suspi- the case with the Constitutions of community followed by a ‘pro- cions – this was a case of Ebola! Palazzolo, but in the free choice cession of poor people and suffer- In the meanwhile another sis- of the sisters’ who gave their lives ing people’ who were asking her ter of the Congregation, Sr. Vita- to the point of dying. for help; a sister who in the eve- rosa Zorza, had come to help the A summary of the facts: be- nings after an intense day of work community in Kikwit: after learn- tween 25 April and 28 May 1995, in the hospital spent a great deal ing of the increasingly serious and in Kikwit, Africa, in the then Zaire of time in adoration: this sister worrying situation, she voluntar- (today the Congo), in little more to the dismay and desperation of ily offered her services and de- DOLENTIUM HOMINUM N. 78-2012 137

spite the fact that very many lay gregation. During the last night the bishop and the medical doc- workers of her mission believed Sr. Suor Floralba was in a very tors of Atlanta: the concern of that there was a grave danger to serious condition, she had wanted fraternal love and love for the her and sought to dissuade her, in to stay up! Her burial was trou- poor impeded them from inter- a decided way she left Kinshasa bling: because of the large num- rupting that ‘chain of death’. Sr. to go to Kikwit in order to help ber of deaths, there were no long- Maria and Sr. Beatrice, therefore, the sick people there. er any hands to dig the grave! The remained outside that ‘isolation 6 May: Sr. Clarangela, a sis- bishop and the young Congolese box’, powerlessly witnessing the ter who was always smiling and sisters intervened and did the job inexorable slide into death of their ready to help, an obstetrician, and while the saddened voice of the other two sisters. a tireless supporter of life, after Provincial Superior murmured: Sr. Annelvira, worn down by the being placed in isolation and af- “Forgive us, Daniela!” fatigue provoked by the constant ter praying amidst her spasms of 14 May: for some days Sr. Dina- and demanding assistance that pain to the Lord to come to take rosa had felt an unspeakable tired- she had provided and by the pain her to him and to have pity on the ness. But the sick people contin- caused in her by so many deaths, people of Zaire, also passed away. ued to come to the hospital and to and bearing the clear signs of in- She was the second victim of the die…! We must be amongst them! fection by the disease, was invited three sisters and other health-care To those who asked her during the by the medical doctors of Atlan- workers and a very large number epidemic, “but are you not afraid ta to go into isolation: because of of sick people also died. Fear and to be amongst those sick peo- her weakness she could no long- panic was spreading amongst the ple?”, she answered: “My mis- er stand on her own two feet and people! sion is to serve the poor. What did she was taken there in a wheel- Sr. Annelvira perceived that my Founder do? I am here to fol- chair, meek as ‘a lamb going to what was happening was some- low in his footsteps…The Eter- the slaughter’, amidst the weep- thing similar to what had taken nal Father will help me”. Ebola ing of her fellow sisters who were place in Yambuku in 1976: an was preparing its fourth victim. aware that they would not see her entire community of sisters had Indeed, Sr. Dinarosa, after being alive again. Sr. Vitarosa, who had been decimated by that virus! put in isolation, and exhausted af- been her faithful co-worker in She strongly invited all the sis- ter the painful advance of the dis- providing care, who also had the ters to be constantly at prayer in ease over a short period of time, symptoms of the disease, was in- front of the Eucharist Jesus ‘be- also died! Placed immediately in vited to follow her. What a tragic cause the time for living could be a simple coffin, she was accom- destiny! It was specifically these short’! Together with Sr. Vitarosa panied to her burial by the bishop sisters, who had worked so much she remained in the ‘front line’ and by the few sisters who could until the end, with great sensitiv- at the side of her sick sisters: she take part: a funeral truly amongst ity and love near to their sisters, knew she was risking her life but the poor, as the Founder Don Lui- died ‘alone’, without a fraternal she wanted to avoid at any cost a gi Palazzolo had wanted for his presence, even though they were situation where the young Congo- sisters! helped with so much care by the lese sisters, who certainly did not And it was hoped that this was medical doctors of Atlanta. stint themselves in the emergency the end! The whole world spoke 23 May: Sr. Annelvira, a obste- of that moment, would be struck about the death of the ‘white sis- trician, a ‘mother of life’, died. by the disease! From the Atlanta ters’, a fact that had providentially She had welcomed the first cries Centre came the feared confir- generated universal attention and of thousands of little citizens of mation: this was indeed a case of the intervention of international Zaire, she had gone immediate- ‘Ebola’! health-care organisations on be- ly to the bedside of Sr. Floralba, Sr. Danielangela, who had half of the very many brethren of a ‘mother’ who had worked very watched over Sr. Floralba for a Zaire afflicted by the same virus! hard until the end in an ‘exagger- night, fell victim to the strange Our Congregation was shaken! ation of love’, as Sr. Annamaria and as yet unidentified virus; from Incessant prayer was raised up by Arcaro, a direct witness of these her mission in Tumikia she was all of us, the Sisters of the Little events and someone who survived taken to Mosango in an attempt to Sisters of the Poor, to the Lord, them, put it. A few days previ- find adequate treatment. She was asking for an end to this scourge. ously, at the culminating point of then taken to Kikwit where she Two other sisters left Italy to the epidemic, Sr. Annelvira had was put in isolation in a separate provide help in Kikwit: the Supe- written the following words to room at the side of Sr. Clarangela, rior of the community of the hos- Mother Gesuelda Paltenghi, the who died beside her! pital of Kikwit who was in Italy Superior General: ‘With Mary at 11 May: an unforgettable day for a period of rest and a Congo- the feet of the Cross we want to for the whole of Kikwit! Amongst lese sister who was in England to revive our Faith and repeat with the fifteen deaths of that day there study English and was about to Jesus and Mary, with all of our was also that of Sr. Danielangela, leave for Malawi. After they had sisters, and with you dear Moth- in whose heart and on whose lips arrived in Kikwit to share in pro- er General, our FIAT, certain that was often heard the phrase ‘love viding care to the sick, they were He knows everything and is with asks for love!’ She was the third decidedly impeded from doing us during this very severe trial as victim of the sisters of the Con- this by the paternal prudence of well’. A Fiat truly lived in love, 138 DOLENTIUM HOMINUM N. 78-2012

to the end! Sr. Vitarosa, isolated ple with tuberculosis, people with that was held the following July in the next door room, although handicaps, expectant mothers defined these six sisters as ‘heroes she could not see anything direct- and elderly people. When Zaire by habit’. He wrote as follows: ‘a ly, perceived everything and de- was in especially difficult situa- true martyr is a person who is used clared: “now it’s my turn!” tions, because of wars within the to giving his or her life, day after 28 May: a ray of hope was pre- country, devastations or looting, day…The six sisters always did sent in Sr. Maria and Sr. Beatrice, even though they were free to re- what had to be done…they gave who every day and night kept turn to Italy they chose to remain their lives in a concrete way!’ watch in turns from the outside where they were, faithful to their Since that May of the year 1995 over the ‘guests in the isolation missionary mandate. They also the memory of the six Little Sis- box’. The virus seemed to have stayed with ‘Ebola’, that lethal vi- ters of the Poor who died in Kik- lost its murderous strength! Sr. rus, which during the epidemic of wit has continued to be present in Vitarosa even spoke a few words, Kikwit caused 245 deaths out of an alive and edifying way within ate a little, even though she was the 317 people who were infected our Congregation, as well as in extremely weak! Years previously by it – a figure of 77-78%. their families, the parishes and she had written amongst her spir- In L’Osservatore Romano of 1 dioceses where they came from, itual notes: ‘I have seen that God June 1995, the six Little Sisters their missionary initiatives, in the loves me with an infinite love. were defined as being ‘martyrs to proposals of vocational itinerar- The more I see that I am poor, the charity’. Cardinal François Xa- ies of young people and above all more I feel that God loves me! vier Van Thuan, whose cause for in the Congo. Some of the young Yes, because God loves the least!’ beatification is currently under- women in that country who since That night she sweetly stopped way, in the spiritual exercises that then have asked to enter our Con- living in order to go to that em- were held in the presence of His gregation clearly stated that they brace of infinite Love! Holiness John Paul II in the year were ‘looking for the Ebola sis- Six lives given, six ‘torches’ 2000, employed the same phrase: ters’. which burned every day in the fire indeed he cited amongst the ‘mar- ‘No man has greater love than of the love of God, illuminating tyrs to charity’ the six sisters who this, that he lays down his life for and warming their brethren. Shar- died during the epidemic of Ebola those who love each other’! ing the same passion for Christ and stated that they were ‘martyrs Those who personally knew the and their brethren, they left their to love’. six Little Sisters of the Poor hold home countries and exerted them- Father Giovanni Santolini, an them to be heroic witnesses to selves generously to defend love Oblate of the Immaculate Mary, charity. The more time passes, the always, of any age and in any sit- who was in Zaire at the time of more their lives and their deaths uation, from birth to death: they the Ebola epidemic of 1995 and appear to constitute a model for loved, served, supported innu- who has a good knowledge of highly evangelical self-giving, merable newborn children, mal- what the sisters went through, in a following the inheritance of Je- nourished children, young peo- conversation with young Italians sus.

4. Salving Tinsay

MRS. AGNES la Conching), she almost died in their family business, she met TINSAY-JALANDONI immediately after being born. my father, Roberto P. Tinsay. The Deputy Director, the Welcome Hence, Lola named her “Salva- dream of becoming a “missionary Home Foundation, Inc (WHFI), cion”. My mother, Salvacion Val- nun” then faded away. She was Ministry with the Deaf, derrama Tinsay – fondly called married and was blessed with sev- Bacolod City, “Salving” by friends and rela- en children but the vision and the The Philippines. tives – dreamed of becoming a longing of her heart to serve other missionary nun in the Congo. The people never stopped there. love she had to serve other peo- It was in the early 1970s that woman who shared her abode ple was influenced by a Benedic- our country suffered under the A with abandoned, malnour- tine nun, her teacher and friend rule of a dictator. Our province, ished children, and later her time – Sister Ma. Irmengardis Kuhn Negros Occidental, underwent an and resources with the differently- – who lived following the exam- economic depression. Crime rose abled persons, especially the deaf. ple of Mother Teresa of Calcutta. and famine was widespread. She She was born on April 3, 1932. But the Lord led her to another started receiving phone calls from According to her mother (Lo- path. While assisting her parents friends and nuns reporting found- DOLENTIUM HOMINUM N. 78-2012 139

lings in boxes left at the monas- sus and the sacraments because ers. In these Masses, the gospel tery. Sickly and malnourished ba- he was uneducated. This inspired on the “Effata” was witnessed. bies were left at hospitals while her to learn sign language through “The blind could see and the deaf others were voluntarily surren- a deaf American Peace Corps could hear!” The liturgy was read dered by desperate mothers who worker who was then a volunteer in Braille by the blind while the had nothing to offer. Her heart teacher at our city’s state schools. deaf simultaneously signed it was moved with compassion. With his guidance, Salving was and the paraplegics, in turn, sang Could she choose to be “deaf” to introduced to the world of the hymns. The Holy Mass experi- the call of serving the needy and deaf. She discovered that among ence brought about the birth of simply carrying on with her fami- all the disabled, it was the deaf a real community of differently- ly life? Decisions had to be made. community who at that time need- abled youth who began to real- All these events led Salving ed most of our attention because ize their abilities. Their parents to face a major crossroads in her of their invisible handicap. What began to see the need to educate, life. With the support of her dear- lay behind a seemingly normal and the possibility of educating, ly beloved husband Bert and her individual was a person greatly their children. It was this awak- mother Consuelo, she started ac- disconnected from mainstream ening experienced in the Sunday cepting these abandoned children society as a result of his or her in- Masses which lay the cornerstone in her home. Soon afterwards, fi- ability to hear and speak. Deaf for what would slowly emerge as nancial support from her family people were ignored, laughed at, the Welcome Home Foundation and friends trickled in. Notewor- considered mentally disturbed, (WHF). thy was the arrival of Sr. Irmin- and, in the worst cases, locked Since most of the handicapped gadis’ friend from Bavaria, Mr. up in cages, as Salving witnessed young people were not residents Jens Schumann, a journalist who during one of her field visits in the of the city, they needed a home wrote articles about the plight of far-flung areas of our province. in order for them to attend spe- our people. Through his publi- On February 20, 1981, our be- cial education classes at the city’s cations, German sponsors start- loved Pope Blessed John Paul state schools. To respond to this ed sending donations, prompting II visited our home city, Ba- need, Fr. Joe and Salving creat- Salving formally to set up a foun- colod. Salving, who was then at ed the new foundation along with dation which was known as the the height of catechizing many its board and volunteer members. Bethlehem Receiving Home. deaf youth in the state schools, Afterwards, the Welcome Home Nearly seventy abandoned/or- brought her students to the public Dormitory was erected to ac- phaned children whom she re- plaza to join what was estimated commodate the differently-abled ferred to as “little angels” were to be a million faithful who came children attending both elemen- served by the home. Most of them to hear the Pope say Holy Mass tary and high school levels. In its were legally adopted both locally that day. Our Pope in his speech desire to be true to its name, the and abroad. At present, there are emphasized: “No area of her [the WHF dormitory provided food ten foster children who have now Church’s] pastoral mission will and shelter and served as a true moved on after studying and are be omitted in her concern for the home for these children who de- now living on their own. Some poor: she will preach to them the spite their handicap learned to of them were able to trace their Gospel, she will invite them to the live with each other as a fam- roots and go back to their families sacramental life of the Church and ily, to complement each other’s of birth. to prayer, she will speak to them strengths and weaknesses, and Salving was, however, not on- about sacrifice and resurrection, to prepare themselves to be ac- ly called to take care of orphans. she will include them in her so- tive members of mainstream so- She was called to help hundreds cial apostolate.” These were clear ciety. Above all, it was the Wel- of underprivileged families under lines for Salving who by now had come Home’s apostolate to help the sponsorship project ran by her become more resolved to answer them discover God’s love and former teacher, Sr. Irmingardis. the Pope’s call for social justice mercy through all of their strug- This became preparatory ground together with her deaf students gles which is why both prayer and for what would later be her new whom she hoped one day would the interpreted Sunday Masses re- calling. The Year of the Disa- be catechists themselves of their main the foundation’s central ac- bled was celebrated in 1981 and deaf brethren. tivity. through her prayer group friends It was in the year 1986 that she The arrival of missionaries who she became a member of the Vol- met an Irish Columban mission- could dedicate their expertise unteers of the Handicapped and ary, Fr. Joseph “Joe” Coyle, who to the needs of the blind and the the Disabled. Here she was ex- was a signing priest. Through lame paved the way for a new vi- posed to a compounded form of their collaboration and the help of sion. Welcome Home gradually poverty. She was struck by the a handful of volunteers, sign lan- focused its services and expertise helplessness of the disabled in guage Masses were made availa- on providing for the well-being the face of their material pov- ble every Sunday at Fr. Joe’s par- of its now sole beneficiaries – the erty. In her last speech, she re- ish. However, not only the deaf deaf. counted how distraught she felt assembled and participated but al- The mission began to spread. during Holy Mass at seeing how so the blind, the physically handi- Salving and her fellow volunteers a deaf child could not know Je- capped and the local parishion- started to reach out to the near- 140 DOLENTIUM HOMINUM N. 78-2012

by cities, and, later on, provinc- children since this was not offered pate in the education of their chil- es, to look for more deaf people by the government-run school. dren. Parents’ program: Sign lan- who experienced the same plight Through the encouragement of guage; counterpart in cash and in of alienation and abandonment. her friend of the Japan Ear Foster kind; school beautification and The focus was clear: It was the Parents, Fr. Hozo Sato, the WHF cleanliness; school projects; and Welcome Home’s Special Reli- Board and staff agreed to explore attending seminars on “commu- gious Education (SPRED) Pro- the project with the support of the nication of hearing parents with gram which consisted of cate- deaf children’s parents, despite the deaf children”. chism/sign language classes and lack of funds and know-how. Salv- Salving sourced out donations interpreted masses that would be ing asked her mother if she could of hearing aids from generous do- the springboard of every mission use the old family-owned pelota nors. Mothers were joyful at the leading to total human develop- court which was no longer in use as sight of their children hearing ment. Together with some dedi- a temporary site for the first class- sounds for the first time with the cated volunteers, she traveled room. When this was approved, help of a hearing aid or when their from one region to another, reach- the funds arrived. An anonymous child could mimic the sound of a ing even the predominantly Mus- benefactor had made a substantial rooster. Salving saw the impor- lim province of Tawi-tawi, in deposit to the Welcome Home’s tance of the family’s support in Mindanao (Please refer to Philip- account. It turned out to be Rev. Fr. the education of their children. As pine Map for the cities and town Urban whom she had met at the In- a counterpart to the free education served by SPRED). ternational Congress for the Deaf they were receiving, she required in Japan in 1990. Steps were taken the parents, or a member of the to prepare for the opening of the family, to learn sign language. It school. Upon the invitation of Fr. was made clear to the parents that Sato, one of our volunteer teachers communication was an essential was sent to Japan to observe deaf tool in building the family. education there and to study au- Yet Welcome Home was still diology, while two other teachers faced with another challenge. were sent to Cebu to train in pre- Many adult deaf or out-of-school school education for the deaf. Our young people also needed edu- Japanese friends of the Japan Ear cation but they could not be ed- Foster Parents headed by Mr. Sugi- ucated by state schools. For this tani came to give a teachers’ sem- reason, the Adult Literacy Pro- inar on deaf education. They also gram was also launched. Here equipped the school with speech/ they are taught life skills to adults auditory training instruments and to make them self-reliant: Com- hearing aids for the children. Fi- puter training, farming, aquapon- nally, in January 1994, the Wel- ics, simple carpentry, and values come Home-Educational Resource formation. In some cases, certain Center (WH-ERC) was formally training programs have been tai- inaugurated and approved by the lored to hone the skills required Department of Education. for a specific job. Since 2000, a Since its inception in 1994, total of 177 deaf adults have been As a result, seventeen Outreach 1,392 deaf children have taken trained by the Adult Literacy Pro- Centers were born out of the re- advantage of the services of WH- gram. Positive feedback from em- quest of the parents of deaf chil- ERC’s early intervention and pre- ployers states that deaf employ- dren. Her travels allowed her to school program. WH-ERC con- ees tend to be more focused than meet missionaries who were in- tinues to provide the following hearing ones. volved in the ministry of the deaf. services: While the needs of the deaf Noteworthy was her friendship Early intervention pre-school were met, a new group of im- with Fr. Savino Castiglione of the education for the deaf: poverished families living as ille- Gualandi Missions for the Deaf in – Hearing tests and assess- gal squatters within a residential Cebu City. Through him, Salving ments. quarter of the city took Salving’s would learn new teaching meth- – Hearing aid fittings. attention. It was also around this ods in catechism and dealing with – Speech therapy. time in 1994 that a German spon- deaf culture. The Gualandi Mis- – Scholarship grants. sor, Antonie Feige, had passed sions have remained a loyal spon- – Health program: Parents’ ori- away, donating her possessions sor of Welcome Home to this day. entation on hygiene, nutrition and to one of Welcome Home’s donor Early in the year 1993, Salving ear care; free consultation by an agencies. It was through this gift took over the presidency of WHFI ENT specialist; general medical that the Antonie Day Care Center after the death of her co-founder, check-up: diet intervention where was founded to meet the needs of Fr. Joe. A new need arose when malnutrition is detected; dental these families. To this day, after parents of very young deaf children services. seventeen years of activity, it of- approached her, asking her to con- – Enabling the families of deaf fers day care services, including sider opening a pre-school for their children to support and partici- a feeding program and kindergar- DOLENTIUM HOMINUM N. 78-2012 141

ten classes to indigent children so Home Foundation was God’s gift spite all her suffering, she again as to allow their parents to accept to her and to all those who par- found comfort and strength in her jobs so that they can support their took in its endeavors. A gift that ministry with the deaf and in the families. The parents, in turn, are offered her the chance “to thank, providence of God. In the last also taught certain practical skills to serve and to remember Jesus six months of her life, she con- in nutrition. In exchange for the every moment of the day.” This tinued to give catechism classes free services, they help tend the was her daily personal prayer. to deaf children with the help of school’s vegetable garden whose Even in her deepest sorrow, when her friend, Fr. Art Arnaiz, of the produce makes up the children’s she lost her husband in 1995, and CICM missionaries. On August 8, meals. Each year an average of her son, a year later, she humbly 2008, Salving left us with a beau- forty malnourished children are offered her pain to him and found tiful testimony of God’s love and provided with a balanced diet, ed- consolation in her encounter with mercy for us through all the hope- ucation and care. To date, about every deaf child and with every ful and changed lives of those 700 children have been served desperate parent whose sufferings who were once abandoned and and have gone on to higher edu- she could reduce. She would then unattended. It is by her sincere cation. say: “Let go, and let God”. service and unfailing trust in our Through all these years, Salv- In 2005, Salving was diag- Lord that she will be remembered ing believed that the Welcome nosed as having lung cancer. De- and cherished.

5. Zilda Arns and Pastoral Care for Children with the Human Promotion of Mothers and their Families IN MEMORY OF DR. ZILDA ARNS NEUMANN

HIS EMINENCE CARDINAL additional loss of her daughter in Florestópolis in Paraná, in the GERALDO MAJELLA a car accident, with her son being archdiocese of Londrina, a com- AGNELO entrusted to the care of her grand- mune in large part poor that was Archbishop Emeritus mother Zilda. flanked by sugar cane plantations, of Sao Salvador da Bahia, She dialogued a great deal with where the only work available to . her children, consulting them dur- the poorest local inhabitants, who ing the special moments of her were unskilled labourers, was to life, above all when she had to go cut the cane or work in the sugar he Blessed Pope John Paul II on long journeys. The strength of factory of the then Atala Group. Tobserved that one cannot un- her ancestors also marked her life These workers received vouchers derstand a person well if one does and she always remembered them instead of wages to buy things at not begin from his or her inner- with affection. the market of the sugar factory in most self. Dr. Zilda Arns Neu- I remember the long pathway Porecatu, which is quite close to mann chose medicine as a mis- of her life as a crescendo of en- Florestópolis. sion and walked the pathway of thusiasm and definition of her Early in the morning they went public health care. task. Her sensitivity made her be out, men and women, with their Her heart was charged with concerned about children, first of children over the age of ten, faith in mission and self-giving all throughout Brazil and then in whilst their other children stayed to her neighbour. She treated peo- the world, beginning with Lat- at home with their oldest brothers ple with great sensitivity and pa- in America and then going on to or sisters. Many workers of the tience, and she was especially Africa and to Asia, and in par- village went to cut the sugar cane. open and attentive to understand- ticular the Philippines and East These country people lived in fa- ing the world of children. Timor. I can state that in her con- zendas (farms) without amenities She herself underwent fami- versations with her family and appropriate to human dignity. The ly dramas such as the loss of her her friends great space was de- floors of the houses were made of newborn child, the death of her voted to the activities of her/their beaten earth, there was no running husband who died while trying to mission. The project of pasto- water, and there was only one save someone’s life at sea, and the ral care for children was born in fountain which everyone went to. 142 DOLENTIUM HOMINUM N. 78-2012

There was no electricity and eve- the leaders of the community. gradually responded to the physi- rything was very rudimentary. In- The whole of the local area was ological treatment of rehydration fant death rates were the highest divided into maps and sectors, like a parched flower receiving in the region. and people were selected who water that began to bloom. This In 1983 I had just arrived in were recommended by the moth- was the first miracle! Londrina as the second archbish- ers themselves who received help Zilda Arns was a tireless fighter op up to that point. When I be- when they needed advice dur- and when she wanted something gan the project for the new pas- ing pregnancy or help with a sick she fought to the utmost to obtain toral care the Archbishop of San child. it. In giving herself to children Paulo, Cardinal Paulo Evaristo The people who had been rec- she paid no attention to the efforts Arns, had received from the in- ommended were invited to take and sacrifices involved. During ternational president of UNICEF part in a course of formation so the last years of her life she also a sample of ‘soluzione fisiológico as to learn about the five basic created a project for pastoral care casareccia’ which had been re- actions of health care: 1. accom- for elderly people. cently discovered and was mirac- panying an expectant woman; 2. To speak about Zilda is to speak ulously saving the lives of people, maternal breastfeeding; 3. physi- about a strong woman, a deter- and especially of children, from ological treatment involving oral mined and combative woman, dehydration. At that time children rehydration; 4. accompanying the a woman of faith committed in died of diarrhoea in indescribable weight and the growth of the child; charity, in love and in trust to what numbers. I asked myself whether and 5. vaccinations. she was doing, certain that she it was a good idea to spread its use Dr. Zilda, accompanied by peo- was following the right pathway. through Church action in commu- ple employed at the Secretariat Without doubt her example as a nities that were very poor, togeth- for Health Care of the local State, wife, a mother of five children and er with other basic health-care ini- was responsible for this forma- a medical doctor, together with tiatives, in order to reduce infant tion. This formation lasted five her perseverance in doing good, death rates and improve the qual- days. The most numerous group will never be cancelled from the ity of life of the children. was divided into five sub-groups. memory of those who knew her. Cardinal Arns entrusted me, to- Most of the participants were or- I am certain that the project for gether with his sister Zilda and dinary and illiterate women but pastoral care for children, togeth- other technicians of UNICEF, to they were incredible leaders! er with her last creation, the pro- draw up a pilot scheme and we People from other Churches ject for pastoral care for the elder- proposed this to the parish of Flo- also took part in this formation, ly, will continue on their pathways restópolis, a commune which had even one of the Evangelical nurs- because they are the work of God a high level of infant mortality, in es. She helped and was allowed to and what comes from God never the State of Paraná. form the coordination at the lev- dies. As regards the implementation el of the archdiocese. She was a Zilda will continue to intercede and organisation of the project wonderful person who was ready from close at hand because she is there was nobody better versed to help. She believed in the work in the blessed sight of God. She than Dr. Zilda Arns Neuman, a being done but unfortunately she believed in the words of God: paediatrician, a health-care spe- died young, struck down by can- ‘What you do to the least of my cialist, and somebody with great cer. A social worker, a state em- brethren, you did to me’. experience in the field of public ployee, worked on the project Who are my brothers? Those health because she had already from the outset with great dedi- who suffer the most, those who been employed at the Secretari- cation, together with many oth- are hungry, and the indigent who at for Health Care of the State of er people who contributed to, are not deemed relevant in the Paraná. and dedicated themselves to, this eyes of the world. Zilda loved Her recommendations were ac- work with great commitment. what she believed in , she gave cepted by the Catholic Church God knows their names which are her life from the beginnings of the as well because she was used to written in the Book of Life. project for pastoral care for chil- working in a team and was able to The project for pastoral care dren until the last hour of her life, organise the project and to imple- for children, from the outset, be- speaking, loving, and for this rea- ment it. gan by saving lives. During the son dying. Zilda died specifically I has already met her at San course of the first formation, the where she worked, at the end of Paulo as the sister of Cardinal local health-care service sent us a the conference on pastoral care Arns with whom I had worked child who was totally dehydrated, for children organised by men and as a priest. We became involved almost to test us. At the beginning women religious in a church in in the drawing up and implemen- we encountered a great deal of re- when the earthquake struck tation of the project with a great sistance from the health-care bod- on 11 January 2010. deal confidence and with the cer- ies of the commune, despite the We believe that the Lord took tainty that it would be a beneficial fact that Dr. Zilda and those work- her to Himself: ‘Good and faith- innovation for the local area. ing with her worked in the health- ful servant, enter the joy of your After the organisation of the care service of the local State. In Lord!’ (Mt 25:21). Rest in peace! project, its implementation be- the meanwhile that child that had Our memory of her will never gan with the help of teachers and been brought to us almost dead die. DOLENTIUM HOMINUM N. 78-2012 143

Conclusions and Recommendations *

*This text is the joint work of: case that attention was generally of mercy. After a certain fashion, concentrated upon the suffering they ‘provoke’ mercy. Through FR. JÁN Dˇ ACˇ OK, SJ of the Blessed John Paul II after their prayer and their self-offering Pontifical Gregorian University, the assassination attempt, which not only do they implore mercy Rome. he read as a grace, but it is for- but they constitute ‘space of mer- gotten that the whole of his life cy’ or better they ‘open spaces’ to PROF. MASSIMO PETRINI was defined by suffering, from his mercy. With their infirmity and Dean of the ‘Camillianum’ youth onwards. And it is starting their suffering, indeed, they pro- International Institute from this personal experience that voke acts of mercy and create an for the Theology of Pastoral he spoke about the meaning of opportunity to perform them’.2 Care in Health, suffering and the ways in which In the first passage we read Rome. it should be addressed. This can about the call to suffering to be read in one of his written which John Paul II, following the MSGR. PIERRE JEAN WELSCH texts: ‘When ‘his hour’ came, Je- example of Christ, decided to re- Ecclesiastical Assistant sus said to those who were with spond with love. This was a fun- of the International Federation him in the garden of Gethsemane, damental decision for him and for of Catholic Pharmacists (F.I.P.C.) Peter, James and John, the disci- his would-be assassin. For him, Belgium. ples who were especially loved: it could mobilise all his resourc- “Rise up, let us be on our way!” es to take back his life and for (Mk 14:42). It was not only he his would-be assassin in his pris- who had to ‘go’ towards the car- on of hatred it could point to the iven that it is impossible to rying out of the will of the Father. way of love. And this event made Gpublish all the contributions But them with him…Even though the Blessed John Paul II enter in- of the authoritative personalities these words mean a time of trial, creasingly into union with Christ and Catholic associations from all a great effort and a painful cross, and increasingly understand the over the world that took part in the we should not be afraid. They are truth of the words: ‘someone will international conference, it seems words that also bring with them else will bind you and take you to us useful to emphasise some that joy and that peace that are the where you don’t want to go’ (Jn of the points that emerged. The fruits of faith. On another occa- 21:18). This communion with first point is that although in the sion, to the same three disciples Christ means that he proclaimed evening of 2 April 2005 the voice Jesus expressed this invitation the Gospel and did so with an in- went out of the Blessed John Paul in the following way: “Rise up creasingly renewed intensity – II, his message is still very much and do not be afraid” (Mt 17:7). that mystery of love that sounds alive. This is borne witness to by The love of God does not load us out in the words of John: ‘ Jesus the contributions to this meet- with burdens that we are not able knew that the hour had come for ing which in addition to stress- to bear, and does not impose on him to leave this world and go to ing other aspects of the life and us requirements that we cannot the Father. He had always loved thinking of Pope John Paul II also meet. While asking, God provides these in the world who were his drew attention to a Church which us with the necessary help’.1 own, and he loved them to the has placed itself in the world of And he went on: ‘I have always very end’ (Jn 13:1). assistance and pastoral care for had a clear awareness of the fun- The second passage bears wit- the sick in ways that are new and damental contribution that the ness to a Magisterium that was commensurate with the times. suffering make to the life of the lived, as regards his concern for Which teachings of John Paul Church. I remember that on the the sick as well. This is still re- II, therefore, should be empha- first occasions the sick intimidated membered by his parishioners sised? The first is the coherence me. You had to have a good does in the parish of Niegowic where that is given by the authentic wel- of courage to present yourself in Wojtila went in July 1948 after coming of the Spirit in life, in the front of a suffering person and en- his studies in Rome and where whole of life. And it is specifical- ter, so to speak, into his physical he engaged in his pastoral activ- ly in this context that the life of and spiritual pain, without allow- ity until March 1949. They have the Blessed John Paul II shines ing yourself to be conditioned by never forgotten that the new vice- forth nowadays and it is here that his malaise and managing to show parish priest, when he was asked a true and humble teaching for him at least a little loving com- to come by a sick person, feared every suffering person, to trans- passion. The profound meaning neither the cold nor the rain, nor figure service to those who suffer of the mystery of suffering was the roads made of stones, nor a as well, shines forth. revealed to me only later. In the journey on a common cart, and he A teaching that was a lived weakness of the sick I increasingly did not hold back even if he had to Magisterium. It is certainly the saw strength emerge, the strength go on foot.3 144 DOLENTIUM HOMINUM N. 78-2012

However this testimony should to help, who declares that he can ity to listen to God which is dis- not be read as testimony to the help, and is authorised to provide turbed or annulled by suffering; holiness of a person and as bio- this help. This is an encounter it is help in finding ‘one’s own’ graphical memories but, rath- between a suffering person and sense of faith for ‘one’s own’ suf- er, attention should be paid to a worker, who could be a social/ fering; and it is witness to the love the living and up-to-date mes- health-care worker or a pastoral of God through the actions of be- sage to be found in it: for a suf- worker. But are these two people lievers. fering person one can also grow so distant in human terms? Suf- If we speak about physical heal- through personal suffering; when fering is something even broader ing, this is something that very it is not possible to escape suffer- than illness, it is more complex often is impossible, but help, in- ing it can be accepted with hope and at the same time more deeply cluding pastoral help, is directed and living faith; for the Christian rooted in humanity itself. When towards the healing that is borne people, they are invited to be con- we speak about assistance, we witness to by Augustine in his vinced witnesses to life and hope, generally think that the person of Epistola 99,2: ‘I do not know how following the Good Samaritan. the health-care, even the pastoral this happens but when a member This also means drawing up cul- worker, is a ‘healthy’ person who suffers his pain becomes less if tural, economic, political and leg- is meeting a ‘sick’ person. But is the other members suffer with islative plans to draw up effective this really the case? him. The alleviation of pain does strategies for the culture of life. Reasons for suffering can also not derive from a sharing out of This is a message emphasised connote momentarily the lives of the maladies themselves but from by Benedict XVI in his audience everyone; in addition, we are all the comfort that is found in the to the participants when he ob- somewhat ill because a perfect charity of others’. served: ‘Dear friends, treasuring physical/metal/spiritual wellbe- We can also express this heal- Bl. John Paul II’s witness, lived in ing does not exist in time. Indeed, ing by saying that even when his own flesh, I hope that you too, one passes one’s days acquiring, one no longer aims at a physical in the exercise of your pastoral losing and reacquiring a state of recovery that is no longer possi- ministry and in your profession- health. In addition, what is the ble, one must seek courage, moral al work, may discover in the glo- personal experience of a worker, strength and faith. To sum up: the rious tree of the Cross of Christ a pastoral worker as well, of his ability not to lose direction even “the fulfilment and the complete or her ageing, his or her illness, when the body is going downhill. revelation of the whole Gospel of his or her disability and his or her So to complete the initial defi- life” (encyclical letter Evangeli- death? nition, assistance, including pas- um vitae, n. 50)’. All of these factors mean that a toral assistance, is an encounter Thus to the Blessed John Paul common state of suffering emerg- between two sick people who II who was defined as great during es, albeit in different forms, that help each other at a stage of life his earthly life, great in his suffer- is specific to a shared human ma- in the light of the Word of God. ing, great in his death, and great trix, and which can unite people But if we read pastoral care as a after his death, those taking part beyond the roles of being a work- gift of the Word of God to a sick in this international conference er and a person who is helped. In- world, is pastoral care in health an wanted to express their profound deed, there is a human solidarity aspect of the pastoral care of the gratitude, attested to as well in in suffering. This means that so- Church or is it pastoral care of the practical terms by the initiatives cial/health-care assistance and Church? and activities – the outcome of pastoral assistance is an encounter the creativity of health-care work- between people who are wounded ers and Catholic associations and in their humanity. Notes organisations – that are engaged Each, in his or her suffering and in to respond to the needs of care to the extent that it is possible and 1 Giovanni Paolo II, Alzatevi, Andiamo, (Mondadori, Milan, 2004), p. 158 (transla- throughout the world. thanks to the help of those who tor’s note: the translation is from the origi- Some words, also, on assis- may assist or accompany him or nal Italian) tance which could be represented her, is called to the responsibility 2 Giovanni Paolo II, Alzatevi, Andiamo (Mondadori, Milan, 2004), p. 62 (transla- in iconic terms as a meeting on of ‘endowing’ his or her suffering tor’s note: the translation is from the origi- the road of life by two travellers. with ‘meaning’. Pastoral care is a nal Italian). One brings his needs, his require- reading of problems in the light of 3 Cf. Jagielka J., La pastorale degli am- malati nell’azione e nell’insegnamento ments and his pain to Another the Word of God, the ‘reconstruc- di Giovanni Paolo II (1978-1992) (Rome who has engaged in studies so as tion’ or the ‘repairing’ of a capac- 1997), p. 57.