DOLENTIUM HOMINUM No. 79 – year XXVII – No. 2, 2012

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

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, Spain 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. Joseph Joblin Rev. Vito Magno, R.C.I Dr. Colette Chalon Dr. Dina Nerozzi-Frajese Mrs. Stefania Casabianca Dr. Franco Placidi Dr. Antonella Farina Rev. Luciano Sandrin Dr. Matthew Fforde Monsignor Italo Taddei Dr. Guillermo Qwistgaard

Editorial and Business Offices: Pontifical Council for Health Care Workers (for Health Pastoral Care) Vatican City; Tel. 06.698.83138, 06.698.84720, 06.698.84799 - Fax: 06.698.83139 e-mail: [email protected] www.holyseeforhealth.org

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Cover: Glass window Rev. Costantino Ruggeri

Poste Italiane s.p.a. Spedizione in Abbonamento Postale - D.L. 353/2003 (conv. In L. 27/02/2004 nº 46) art. 1, comma 2, DCB Roma 2 DOLENTIUM HOMINUM N. 79-2012

Contents

Seminar to End the Twenty-Fifth Anniversary 35 Keynote Address of the Institution of the Pontifical Council by Archbishop Zygmunt Zimowski for Health-Care Workers on the Occasion of the Twentieth Catholic Associationism and the Culture of Life World Day of the Sick 5 February 2011 H.E. Msgr. Zygmunt Zimowski

4 Twenty-Five Years of the Pontifical Council for Health Care Workers Topics under the Protection of Mary ‘Salus infirmorum’ 42 ‘And give the physician his place, H.E. Msgr. Zygmunt Zimowski for the Lord created him’ (Sir 38:12) Msgr. Pascal Ide 8 The Associationism of the Faithful, with Special Reference to the Promotion 52 Humanity in the Elderly of the Culture of Life Fr. Mariano Galve Moreno Prof. Avv. Guzmán Carriquiry Lecour 62 The Casa de Belén Centre: 15 Catholic Associationism at the Service Putting Everything on Life of Life: Issues and Prospects Fr. Rudesindo Delgado Pérez Prof. Juan Viñas Salas Sr. Isabel Bello Colmenero

23 The Raoul Follereau Foundation Mr. Michel Récipon Testimonies

25 The New Challenges for Cooperation 66 The Archdiocese of Chicago between Catholic Health-Care Long Term Care Facilities: Associations Pastoral Considerations Fr. Ján Dˇ acˇok, SJ Dr. Patrick Guinan, M.D.

29 Conclusions 68 Sister Maria Benedetta Frey: H.E. Msgr. Sergio Pintor a Witness to Suffering for Love Fr. Gianluca Scrimieri

The Twentieth World Day of the Sick 70 Program of the XXVII International 11 February 2012 Conference of the Pontifical Council for Health Care Workers 32 Message of the Holy Father Benedict XVI The Hospital, Setting for Evangelisation: on the Occasion of the Twentieth World a Human and Spiritual Mission Day of the Sick (11 february 2012) Vatican City, 15-17 November 2012 “Stand up and go; your faith has saved you” (Lk 17:19) DOLENTIUM HOMINUM N. 79-2012 3

Seminar to End the Twenty-Fitfth Anniversary of the Institution of the Pontifical Council for Health-Care Workers

Catholic Associationism and the Culture of Life

5 February 2011

The Saint Pius X Hall Vatican City 4 DOLENTIUM HOMINUM N. 79-2012

Twenty-Five Years of the Pontifical Council for Health Care Workers under the Protection of Mary ‘Salus infirmorum’

H.E. MSGR. Much has been done since then ru. This group also took part in ZYGMUNT ZIMOWSKI under its three Presidents: Cardi- the international meeting for deaf President of the Pontifical nal Fiorenzo Angelini first, Cardi- people which is held annually in Council for Health Care nal Javier Lozano Barragán sec- the Polish city of Kalkow on the Workers, ondly, and lastly the current holder first Saturday of July. the Holy See of this position, Archbishop Zyg- One should here also remember munt Zimowski. There is a still a the twenty-third World Congress great deal to be done and to cel- of FIAMC (the world federation wenty-five years have passed ebrate its ‘silver jubilee’ this year of Catholic doctors) at Lourdes Tsince His Holiness John Paul II (February 2010-February 2011) on 6-9 May 2010, in which Arch- on 11 February 1985, by his Motu the Pontifical Council for Health Zimowski also took part. Proprio ‘Dolentium Hominum’, Care Workers (for Health Pastoral These were all initiatives when instituted the Pontifical Com- Care) has promoted, and is now the participants felt enveloped as mission for Pastoral Assistance organising, numerous events: a never before in the maternal pres- to Health Care Workers, which series of initiatives which began ence of Mary. ‘Her motherhood, would subsequently become, with 9 February 2010 with the inter- which began in Nazareth and was the ‘Pastor national symposium, the painting lived most intensely in Jerusalem Bonus’ of 28 June 1988, the Pon- exhibition and the concert of clas- at the foot of the Cross, will be tifical Council for Pastoral Assis- sical music, inspired by the Mes- felt….as a loving and urgent invi- tance to Health Care Workers. In sage of His Holiness Bene- tation addressed to all the children his homily at the Mass for the sick dict XVI for the World Day of the of God, so that they will return to of 11 February 1986 the Supreme Sick (WDS) of 2010 and thus enti- the house of the Father when they Pontiff stressed that: ‘It is neces- tled ‘The Church at the Service of hear her maternal voice’ (Tertio sary to stimulate and promote the Love for the Suffering’. The Holy Millennio Adveniente, n. 54). work of formation and study that Father then presided over the sol- A maternal protection that has the various Catholic institutions emn Mass celebrated on 11 Feb- certainly accompanied the twen- carry out in the health-car world; ruary, the day of the eighteenth ty-five years of work of the Pon- it is necessary to spread and de- WDS, in St. Peter’s Basilica. tifical Council and the attention fend the teachings of the Church Archbishop Zimowski and the that it has paid to the present con- in this field; it is necessary above other Superiors of the Pontifical text, to globalisation and to faith- all else to arouse and coordinate Council, the Secretary, Msgr. Jo- fulness to its general objective the living energies present in the sé L. Redrado O.H, and the Un- which the Servant of God Pope Church, so that they direct them- der-Secretary, Msgr. Jean-Marie John Paul II summed up as fol- selves with a renewed spirit of ser- Mupendawatu, have engaged in lows: ‘reveal the suffering and vice towards our brothers and sis- various pastoral visits to sick peo- glorious face of Christ enlighten- ters afflicted by illness, seeing in ple in Roman hospitals. In April ing the world of health care, suf- them the limbs of suffering Christ. was held the pilgrimage to Ars fering and illness with the Gospel, With these goals is born the new and Lourdes of hospital chap- sanctifying the sick and health- institution of the Holy See, which lains (from twelve countries and care workers and promoting the is taking specifically today its first four continents), which was fol- coordination of pastoral health steps, under the guidance of Car- lowed, amongst other activities, care of sick persons in the Church’ dinal Edoardo Pironio, the Presi- by the visit of the personnel of (John Paul II, ‘Audience to those dent, and Archbishop Fiorenzo the Pontifical Council to Poland taking part in the Plenary Assem- Angelini, the Vice-President. I at the end of April and the begin- bly of the Pontifical Council for invite you to pray that the new ning of May, ‘In the footsteps of Health Care Workers’, , 2 Pontifical Commission can ful- the Founder, the Servant of God May 2002, n. 3). ly achieve its goal, that is to say Pope John Paul II’. The same itin- The apostolic letter Salvifici that of improving and enlarging erary was then followed at the Doloris on the Christian meaning the material and spiritual assis- beginning of July by about sixty of human suffering, like the Pon- tance that the Church has always pilgrims, non-sighted people and tifical Council for Health Care promoted in favour of the sick’ pastoral workers in this field, from workers, was, indeed, a personal, (Insegnamenti, VIII,1 (1985), p. over ten Italian dioceses, from courageous and incisive initia- 480). Ireland, from Brazil and from Pe- tive taken by John Paul II. Assert- DOLENTIUM HOMINUM N. 79-2012 5

ing once again the full contempo- n. 31). And Lourdes, the Marian for its work. ‘The tandem ‘Mary rary relevance of the predilection sanctuary which is one of those and the sick’ profoundly charac- of Jesus for those who suffer, he held most dear by the Christian terises the life, the spirituality, the also launched in our globalised, people, is a place and at the same magisterium, and the exempla- tormented and divided world a time a symbol of hope and grace riness of John Paul II’ (Riccarda decisive factor for dialogue, for under the sign of the acceptance Lazzari, Maria nel mondo della solidarity and for co-operation and the offering up of saving suf- salute, San Paolo, Cinisello Bal- (cf. Fiorenzo Angelini, Ero infer- fering’ (L’Osservatore Romano, samo, 2010, p. 191). mo… La Pastorale sanitaria nella 14 May 1993, p.6). vita della Chiesa, PCPOS, 1996, Cardinal Fiorenzo Angelini p. 153). subsequently said in a speech that A Marian Impress Wanted by The idea of instituting a World ‘in response to my special request John Paul II Day of the Sick thus matured dur- John Paul II’ instituted the dicas- ing the course of the general as- tery on 13 May, ‘the eleventh an- It was this Pope who, liv- sembly of the Pontifical Council niversary of the attempt on his ing an intense Marian spiritual- for Pastoral Assistance to Health life in St. Peter’s Square, with a ity as well, knew how to under- Care Workers of February 1992. special handwritten letter that he stand with a charismatic insight John Paul II himself had spoken sent me’. the nexus between Mary and the about it in his address to those tak- Twenty-five years of life and ac- sick and led the Church with this ing part in the plenary assembly. tivity, therefore, linked to the date perspective. His was, in his life ‘The liturgical memorial of the of 11 February and to Our Lady and his doctrine, a Marian theo- Blessed Mary Virgin of Lourdes, Salus Infirmorum. The theme of logical existence. The Servant of on whose day I wanted to institute the Virgin Mary the Health of the God and Supreme Pontiff John your dicastery through my Motu Sick is indeed of great pastoral Paul II had a singular and prefer- Proprio Dolentium Hominum’, relevance and the date of 11 Feb- ential relationship with the world the Pope said, ‘also illuminates ruary was wanted by John Paul II. of suffering. Undoubtedly, after this plenary session of yours. I It was on this day that in different the tragic assassination attempt know that you are working on the years the Supreme Pontiff pub- of 13 May 1981, the Pope imme- proposal to institute a World Day lished and Do- diately perceived that the hand of of the Sick, with the dual goal of lentium Hominum, and also estab- Mary had marked his life by mak- making those who suffer aware of lished the World Day of the Sick. ing that murderous bullet deviate the importance of the gift of their This, therefore, was no accidental on its path. A life in which Mary suffering and making the whole choice or one that was solely de- comes forth, reveals herself and of the People of God aware of votional. It emphasises the living makes herself present, with force the duty to become neighbours to and inseparable relationship that and conviction, as in a Marian every sick person. May the Bless- the Virgin of Lourdes has with the icon, through the Supreme Pontiff ed Virgin, celebrated and evoked world of sock people and the in- of ‘Totus tuus’. He himself left us at Lourdes as Health for the Sick, stitutions that work for them. a description of the early fruit of be a model for such a fundamen- In 1908, fifty years after the his devotion to Mary in his au- tal ! She, the mother events of Massabielle, Pius X de- tobiographical book Dono e mis- of love and of pain, blesses your creed that 11 February, the first tero (Giovanni Paolo II, Dono e work’ (Insegnamenti XV, 1 1992, day of the apparation of the Vir- mistero. Nel 50° del mio sacer- p. 268). gin to St. Bernadette Soubirous, dozio, Libreria Editrice Vaticana In the letter of 13 May 1993 should be celebrated as the feast 1996, p. 37). Personal devotion, addressed to Cardinal Fiorenzo of through- doctrine, deeds and pilgrimages Angelini, the first President of out the Church. A liturgical me- were the Marian expression of a the Pontifical Council, John Paul morial of great relevance, after life that reveals the characteris- II explained the reason for the the reforms following the Second tic note of his existence and his choice of 11 February as the date Vatican Council as well. pontificate. Let us remember his for the WDS. On 11 February ‘of Indeed, perhaps this time I have words from the beginning of his 1984 I published the apostolic let- not sufficiently dwelt upon the papacy and the explicit reference ter Salvifici Doloris on the Chris- fact that the relationship between to the Mother of the Lord: ‘May tian meaning of human suffer- this Pontifical Council and Mary, Jesus Christ be praised. Dear- ing and the next year I instituted Mother of the Sick, was the out- est brothers and sisters, we are this Pontifical Council for Pas- come of an inspiration and an all still sorrowful after the death toral Assistance for Health Care initiative of Pope John Paul II: of our most beloved Pope John Workers, and so I think it is sig- divine inspiration, a pontifical ini- Paul II. And thus the Most Emi- nificant to establish the same day tiative, which he paid for with his nent Cardinals have called a new for the celebration of the World love and with his suffering. Be- bishop to Rome. They have called Day of the Sick. Indeed ‘Together cause it is certainly the case that him from a faraway country…far- with Mary, Mother of Christ, who the World Day of the Sick also away but always so near because stood beneath the cross, we pause bears not only the inspiration and of communion in faith and the beside all the crosses of contem- the initiative of John Paul II but Christian tradition. I was afraid porary man’ (Salvifici Doloris, also his sacrifice as a foundation when receiving this appointment 6 DOLENTIUM HOMINUM N. 79-2012

but I did it in the spirit of obedi- tance. He visited it twice during the presence of Mary at the side ence to Our Lord Jesus Christ and his pontificate and during one of of the suffering appear. ‘No Pope in total trust in His Mother, Our his last apostolic journeys, in the has ever written as much as John Most Holy Lady. And thus I pre- month of August 2004, he wanted Paul II did; and no Supreme Pon- sent myself to you to confess our to commemorate the hundred and tiff has transmitted to the Church common faith, our hope, our trust fiftieth anniversary of the procla- such a vast and profound Marian in the Mother of Christ and of the mation of the dogma of the im- inheritance as he did, not only be- Church, and also to begin again maculate conception, which Mary cause his pontificate (1978-2005) on this road of history and of the confirmed during her apparations was one of the longest in history Church, with the help of God and to St. Bernadette. Lourdes has by but above all because of his total with the help of men’ (‘Il primo now for a long time been a place dedication to Mary (‘Totus tuus’), saluto di Giovanni Paolo II ai fe- of encounter of charity between which instinctively led him to deli’ (16 October 1978), in Inseg- people in good health and the speak about her. His magisterium namenti di Giovanni Paolo II, I sick, a setting where faith inspires goes through all the documentary (1978) p. 3). a host of initiatives and pastoral fields (from to the An- We cannot but remember how care is entirely directed towards gelus) and is open, we may say, the Virgin Mary was also present the formation of faith and to ex- to all Mariological and Marian in his testament: “Watch, there- istential conversion after the pil- subjects’ (E.M. Toniolo, ‘Nota sul fore, for you do not know on what grimage. magistero mariano di Giovanni day your Lord is coming” (Mt This is why in the light of the Paolo II’, in AA.VV. Il magiste- 24: 42) – these words remind me special devotion of the Pope to ro mariano di Giovanni Paolo II. of the last call that will come at the Virgin Mary we can under- Percorsi e punti salienti, Centro whatever time the Lord desires. I stand his wish to link and entrust di cultura Mariana, Rome 2006, want to follow Him and I want all the Pontifical Council for Pastoral p. 7). that is part of my earthly life to Assistance to Health Care Work- We can also say that from his prepare me for this moment. I do ers to Mary Salus infirmorum. example, from his personal im- not know when it will come but I On 11 February 1984, a year be- press, we have inherited in deeds, place this moment, like all other fore the institution of this dicast- example, and writings, an authen- things, in the hands of the Mother ery, John Paul II wrote: ‘It is es- tic Marian spirituality which was of my Master: Totus Tuus. In these pecially consoling to note – and expressed by the Pope in particu- same motherly hands I leave eve- also accurate in accordance with lar in the Redemptoris rything and everyone with whom the Gospel and history – that at Mater. This is his evident note of my life and my vocation have the side of Christ, in the first and spirituality in constant commun- brought me into contact’ (in In- most exalted place, there is al- ion with the Mother of the Lord, segnamenti di Giovanni Paolo II, ways his Mother through the ex- made up of prayer, of contempla- XXVIII (2005) p. 257). emplary testimony that she bears tion, of constant familiarity and of To me it seems that the Pope by her whole life to this particu- tender sonship. was in everything a constant ex- lar Gospel of suffering. In her, the His Holiness Benedict XVI fol- pression of communion with many and intense sufferings were lowing on from his predecessor Mary, which had its constant amassed in such an interconnect- has continued to demonstrate the forms of prayer and life: devo- ed way that they were not only a importance of the Virgin Mary in tion to images of the Virgin Mary. proof of her unshakeable faith but the lives of sick people: ‘Fourteen In the Marian biography of John also a contribution to the redemp- years ago, 11 February, the litur- Paul II the assassination attempt tion of all…As a witness to her gical Memorial of Our Lady of of 13 May 1981 has a privileged Son’s Passion by her presence, Lourdes, became the World Day place: the Pope always stated that and as a sharer in it by her com- of the Sick. We all know that the he did not die because of the ma- passion, Mary offered a unique Virgin expressed God’s tender- ternal intercession of Mary. For contribution to the Gospel of suf- ness for the suffering in the Grot- this reason he wanted to go to Fa- fering, by embodying in anticipa- to of Massabielle. This tender- tima on the first anniversary of tion the expression of Saint Paul ness, this loving concern, is felt that attempt, 13-14 May 1982. which was quoted at the begin- in an especially lively way in the The predecessor of Pope Bene- ning. She truly has a special title world precisely on the day of the dict XVI went back to Fatima on to be able to claim that she “com- Feast of Our Lady of Lourdes, the same days in 1991 and for the pletes in her flesh”—as already re-presenting in the liturgy, and last time in the year 2000. In my in her heart—“what is lacking in especially in the Eucharist, the view, his tie to Our Lady of Fa- Christ’s afflictions’ (Salvifici Do- mystery of Christ, Redeemer of tima certainly led him to write the loris, n. 25). Man, of whom the Immaculate letter instituting the World Day of In his homilies and his Mes- Virgin is the first fruit. In present- the Sick on 13 May 1992 (this let- sages for the World Day of the ing herself to Bernadette as the ter was published the next day in Sick from 1993 to 2005 John Paul Immaculate Conception, Mary the L’Osservatore Romano of 14 II always pointed out the role of Most Holy came to remind the May 1992, pp. 1, 6). Mary Salus infirmorum for sick modern world, which was in dan- His ties with the sanctuary of people. In these homilies and ger of forgetting it, of the primacy Lourdes was also of great impor- Messages various dimensions of of divine grace which is stronger DOLENTIUM HOMINUM N. 79-2012 7

than sin and death. And so it was ing and vast resonance in popu- infirmity, health; affliction, joy; that the site of her apparition, the lar religiosity. The invocation of death, life; and the slavery of sin Grotto of Massabielle at Lourdes, the litany which defines Mary changes into sharing in the na- became a focal point that attracts as ‘health of the sick has a rich ture of God. However, on earth the entire People of God, espe- Biblical, patristic and liturgical man cannot fully enjoy salvation: cially those who feel oppressed background’ (F. Angelini, ‘Infer- his life, indeed, still knows pain, and suffering in body and spirit. mi’, in NDM, p.709). For centu- illness, death. ‘The Salvation of “Come to me all of you who la- ries Christians have invoked her God’ is Christ himself, whom the bour and are heavy laden, and I as Consoler of the Afflicted and Father sent into world as the Sav- will give you rest” (Mt 11: 28), Health of the Sick. The Servant iour of man and physician of bod- Jesus said. In Lourdes he contin- of God John Paul II defined her ies and souls…The Virgin Mary ues to repeat this invitation, with as ‘the living icon of the Gos- as Mother of the Saviour of man the motherly mediation of Mary, pel of Suffering’. The preface to and believers is attentive and ten- to all those who turn to him with the Mass in honour of the Virgin der in coming to the help of her trust’ (Benedetto XVI, Inseg- Mary Health of the Sick express- children who are in pain. For this namenti II,1 (2006), p.177). ‘If es this clearly: ‘she participates reason very many sick people professional and pastoral health- in a singular way in the mystery turn to her – often also going to care workers know how to visit of pain, shines forth as a sign of sanctuaries dedicated to her – to the sick in conformity with the salvation and hope to those who receive health through her inter- model of the Virgin of the Visita- in infirmity invoke her support; to cession’ (Collectio missarum de tion, they will bring to those who all the suffering people who look Beata Maria Virgine, p. 142). suffer the gifts of the spirit: joy, to her she offers the perfect model Over the last twenty-five years peace and salvation. It is from for perfect adherence to your will, the Pontifical Council for Health the heart of each that will spring and of full conformity to Christ, Care Workers has celebrated the the Marian canticle of praise: my who in his immense love for us World Day of the Sick in many soul magnifies the Lord (Lk 1:46- bore our weakness and took on Marian sanctuaries: Lourdes in 55)’ (Riccarda Lazzari, Maria nel our pains’ (Conferenza Episco- France, Loreto in Italy, Czesto- mondo della salute, p.54). pale Italiana, Messe della Beata chowa in Poland, Yamoussoukro Vergine Maria. Raccolta di for- in the Ivory Coast, and Nostra Si- mulari secondo l’anno liturgico, gnora di Guadalupe in Mexico. The Virgin Mary Health LEV, Vatican City, 1989, p. 143). Mary, Mother of Christians and of the Sick In the introduction to the mass Salus Infirmorum. Mary is one of of the Virgin Mary Health of the us. She also felt her soul rip and Through her consent to the In- Sick the reasons for and the his- her heart break on hearing the cry carnation of the Son of God, tory of this celebration are pro- of the crowd against her innocent Mary placed herself at the root vided: ‘The salvation of God con- Son: ‘death to him’. To the Virgin of the work of universal salva- cerns the whole of man, his body, Mary Health of the Sick we can tion. Health is connected with his soul, his spirit, both when he now turn with the oldest Chris- salvation which implies the duty is a pilgrim on earth and, above tian text in which she is invoked to conserve one’s life as a gift of all else, when he becomes a citi- with the title ‘Mother of God’: God at the service of His King- zen of heaven. Because of the sal- ‘We seek shelter under your pro- dom. The mystery of the partici- vation obtained for us by Christ in tection, Holy Mother of God: do pation of the sorrowful Virgin in the Holy Spirit, the condition of not disdain the supplications we, the passion and death of the Son, man is completely changed: op- who are in tribulation, make, and her ‘com-passion’, is a gospel pression becomes freedom; ig- always free us from all dangers, event that has found understand- norance, knowledge of the true; O glorious and blessed Virgin!’ 8 DOLENTIUM HOMINUM N. 79-2012

The Associationism of the Faithful, with Special Reference to the Promotion of the Culture of Life

PROF. AVV. GUZMÁN tural freedom and thus they came dynamic of associations experi- CARRIQUIRY LECOUR to be persecuted and suppressed. enced an even greater and more Secretary, The Napoleonic Code decreed diversified development. Its spi- Pontifical Commission their abolition. The phenomenon nal column was Catholic Ac- for Latin America, of secular and ecclesiastical as- tion which had already come in- the Holy See sociations, however, underwent to existence towards the end of a significant rebirth beginning in the nineteenth century but which the second half of the nineteenth was more specifically defined century. On the one hand, the and structured, and propagated at The Constant Lineage of the steady weakening of the ‘tempo- an international level, in particu- Associationism of the Faithful ral’ power and influence of the lar during the pontificate of Pope Church, the anti-clerical and anti- Pius XI, following his ‘providen- The associationism of the faith- religious aggression of rational- tial inspiration’. ful, in various forms, traverses ist and liberal attitudes, the steady was the fundamental matrix of the whole of the history of the breakdown of rural Christianity lay associationism, at least until Church. Down the centuries, de- under the impact of the propaga- the Second Vatican Council, and clared the Venerable John Paul II, tion of the urban-industrial revo- in it generations of Catholic lay ‘we have constantly witnessed the lution, and the rise of new social men and women received a solid phenomenon of groups of vary- groups and ideological move- Christian formation, being aware ing sizes of the faithful, who, be- ments, required on the part of the of their vocation of holiness and cause of a mysterious impulse of Church the promotion of new or- the apostolate. the Spirit, have been spontaneous- ganisational instruments for the During the decades 1920-1970 ly led to come together with the formation and action of Catholics, numerous associations of the aim of pursuing specific goals of in particular for a general mobi- faithful with an international di- charity or of holiness, in relation lisation of the lay faithful, go- mension were created, with a to particular needs of the Church ing beyond the limits of a narrow great variety of goals, in harmo- of their time or also to cooperate clericalism. On the other hand, ny with the gradual configuration with its essential and permanent Biblical and patristic studies, and institutionalisation of interna- mission’.1 ‘In some ways lay asso- the pathway undertaken by ec- tional life and the historical de- ciations have always been present clesiological renewal, new char- velopment of the Catholic world, throughout the Church’s history’, 2 isms and educational, charitable giving rise to the family of the so- observes the and missionary communities, the called Catholic international or- . Were not lay emergence of the ‘Catholic move- ganisations which worked in the people the principal protagonists ment’ with its numerous and vari- field of the apostolate of the envi- of the various monastic move- ous components and works, and ronment, works of charity, and the ments of the first Christian mil- the currents and experiences of Christian presence in the world of lennium, followed by many ex- ‘social Catholicism’, opened up the professions, of education and periences of ‘apostolic life’ lived the way to the entrance onto the of social communications.3 out amongst these movements? stage of protagonists of the lay It should not, therefore, sur- We still have the testimony of the faithful. The Spirit of God gener- prise us that the Second Vatican third ‘secular’ orders which have ated providential experiences of Council upheld the right of the their roots in the early medieval associations of the faithful, such faithful to found and direct asso- period. Subsequently there were as the conferences of Ozanam, the ciations, with a due ‘relationship the ‘orators’, the ‘Marian congre- brilliant insight of the ‘Catholic with Church authority’ and em- gations’, various associative ex- apostolate’ of Vincenzo Pallotti, phasised that ‘The group aposto- periences of Christian women and the educational work for youths late is very important’ as a suit- a thick network of lay brother- of the working classes carried out able response to ‘human and hoods, above all at the time of the by Giovanni Bosco and Adolph Christian need and at the same tridentine baroque. Kolping, and many other experi- time signifies the communion and During the process of the irrup- ences of the involvement in asso- unity of the Church in Christ’. It tion of bourgeois capitalism, the ciations of the lay faithful. also stressed that ‘the global na- associations in general were seen During the course of the first ture of the Church’s mission re- as obstacles to economic and cul- half of the twentieth century, the quires that apostolic enterpris- DOLENTIUM HOMINUM N. 79-2012 9

es of Catholics should more and at work in today in history’.7 In- ments leads the faithful to asso- more develop organized forms in deed, John Paul II himself, a few ciate, moved by a strong impetus the international sphere’.4. years later, emphasised the fact towards holiness and the aposto- Despite all this, towards the that such movements ‘constitute late. At the basis of every aggre- beginning of the 1960s, during one of the most important fruits gation of the faithful there is the the first stage of the post-Second of that spring of the Church that work of the Holy Spirit which in Vatican Council period, reference was already foreseen by the Sec- a timely way bestows his various was commonly made to the ‘cri- ond Vatican Council but which, gifts. ‘It is significant here’, de- sis of Catholic associationism’ in unfortunately, is by no means clared John Paul II, ‘how the Spir- a turbulent situation where many rarely obstructed by the spreading it, to continue with contemporary traditional associations were pro- process of secularisation’,8 stress- man that dialogue begun by God foundly questioned and shaken by ing that their charismatic, educa- in Christ and continued down barrages of revisions and renew- tional and missionary riches were Christian history, has generated in als and at the same time by uncer- a providential gift of the Spirit of the contemporary Church a multi- tainty and crisis. God for the good of the Church plicity of ecclesial movements’.11 In this context of ecclesial life, and of men. The strong apprecia- And on another occasion he him- Cardinal Joseph Ratzinger, who tion, encouragement and recogni- self repeated this concept with was then the Prefect of the Con- tion of these new realities – which emphasis when referring to the gregation for the Doctrine of the were conventionally called ‘ec- reality of ecclesial movements: Faith, well grasped the surpris- clesial movements and new com- ‘The Church, born from the pas- ing character of an unexpected munities’ – was expressed with sion and the resurrection of Christ innovation: ‘What opens up to special clarity and determination and the effusion of the Spirit, and hope at the level of the univer- during the subsequent large meet- propagated throughout the world sal Church – and this is taking ings in St. Peter’s Square, first and all ages on the basis of the place specifically in the centre of with John Paul II on 30 May 1998 apostles, has been enriched down the crisis of the universal Church and then with Benedict XVI on 3 the centuries by the grace of new – is the emergence of new move- June 2006, with hundreds of thou- gifts. They have allowed it, dur- ments which nobody planned but sands of members of these move- ing the various epochs, to be pre- which have sprung spontaneously ments and communities.9 sent in a new and suitable form from the interior vitality of faith In addressing the composite re- to respond to the thirst for beauty itself… A new generation of the ality of the contemporary stage of and justice which Christ has gen- Church is emerging here’. ‘I find the associationism of faithful in erated in the hearts of men and to it wonderful’, he ended, ‘that the the Church, the present Code of which he himself is the only satis- Spirit is still once again stronger Law makes clear that ‘In fying and complete answer’. 12 than our programmes and values the Church there are associations A second factor to be borne in other things than we ourselves distinct from institutes of conse- mind is the link that exists be- imagined’.5 crated life and societies of apos- tween being aware of the dignity Indeed, it was Pope John Paul II tolic life; in these associations the and the responsibility of the lay who perceived in the post-synod- Christian faithful, whether cler- faithful and their dynamism at al apostolic exhortation Christifi- ics, lay persons, or clerics and lay the level of associations. At the deles laici that ‘In recent days the persons together, strive in a com- celebration of the twentieth an- phenomenon of lay people associ- mon endeavor to foster a more niversary of the promulgation of ating among themselves has taken perfect life, to promote public the decree Apostolicam Actuosi- on a character of particular vari- worship or Christian doctrine, tatem, but bearing in mind the ety and vitality…We can speak of or to exercise other works of the vast historical current of the so- a new era of group endeavours of apostolate such as initiatives of termed ‘promotion of the ’, the lay faithful. In fact, “alongside evangelization, works of piety or the Venerable John Paul II offered the traditional forming of associa- charity, and those which animate an illuminating summary of the tions, and at times coming from the temporal order with a Chris- teachings of the Second Vatican their very roots, movements and tian spirit’.10 Council, emphasising that ‘full new sodalities have sprouted, with recognition of the dignity and the a specific feature and purpose, so responsibility of the laity inas- great is the richness and the ver- Reasons for the Development much as Christifideles, inasmuch satility of resources that the Ho- of Associations in Our Time as incorporated in Christ, that is ly Spirit nourishes in the ecclesial to say as living members of his community, and so great is the ca- The major development of the body, participants in that mystery pacity of initiative and the gener- associationism of the faithful in of communion, in virtue of the osity of our lay people”’.6 In par- our time is connected with a se- sacrament of baptism and confir- ticular, this Servant of God was ries of factors of determining im- mation and consequent shared and well aware that they represented portance in the life and mission of of all Chris- ‘a certain innovation’, but that the Church. This is above all else tians…are called to live, to bear this, he observed, ‘still has to be the outcome of the Holy Spirit witness to, and to share the power fully understood in all its positive who through providential inspira- of the redemption of Christ – the efficacy for the kingdom of God tions, charisms and other move- key to the full of meaning for hu- 10 DOLENTIUM HOMINUM N. 79-2012

man existence – within all eccle- ful has also been stimulated by the promotion of the Christian sial communities and in all the ar- taking into account the ‘apostol- vocation in the world’18 and es- eas of human co-existence: in the ic efficacy’ to which the decree tablished a different set of regu- family, at work, within nations, in re- lations for associations of public the international order’.13 Aware- fers.16 It is true that this reference law (which act ‘in nominae eccle- ness of the dignity and respon- to apostolic efficacy can be am- siae’ and therefore are subject to sibility that this implies has led biguous because who sows, who a closer tie with the authority of many lay faithful to form associa- makes grow and mature and who the Church) and the associations tions, as can be read in the decree marks the times of harvest is the of private law (which act accord- Apostolicam Actuositatem, look- Holy Spirit, but it can also refer ing to their own freedom and re- ing for a ‘suitable answer’ to their to a meek intelligent and suitable sponsibility with a wider margin ‘human and Christian need’.14 In- involvement of the human mo- of autonomy).19 deed, ‘the hour of the laity’, is al- dalities through which he works. Lastly, the freedom of the faith- so inseparably ‘the hour of the as- Nothing can take the place of per- ful to form associations and pro- sociationism of the laity’, a sign sonal witness and the involvement mote their development is a of the need that the lay faithful of each Christian, at a personal reaffirmation of theirlibertas ec- feel to be accompanied, supported level, in the work of evangelisa- clesiae both in the Church’s life and animated in living Christian tion, but in societies that are in- and its mission. If we look at communities that embrace their creasingly secularised and frag- the modern process of develop- whole lives, that call them to al- mented the risk is that there will ment of statism, understood as ways have the presence of Christ be a diaspora of Christians who the claim of the state to dominate, present in everything, that lead are isolated and unable to provide absorb and determine civil socie- them to have greater communion Christian answers to questions of ty, we realise how this led to the with him, that make them grow in society that are increasingly dif- birth of totalitarian regimes which their Christian formation as disci- ferentiated and complex and to were characterised by the wish to ples, witnesses and missionaries, propose witness of communion repress, compress or exploit the and that help them to mature in within the various fields of which free forms of association of their their Christian judgement and be- it is constituted. The fact, for ex- peoples in order to empty the ‘in- haviour in the face of questions of ample, that within a hospital those termediate bodies’, depress civil family life, working life and so- health-care workers that profess society, isolate individuals from cial life. themselves Catholics do not even each other and thereby create a The third factor that emerges know each other as such indicates situation that could be more eas- from the teachings of the Second a serious failing. In this sense, ily manipulated by those holding Vatican Council as regards the as- the associationism of the faithful power. For the , sociationism of the faithful is the meets this request for ‘apostolic instead, the development of the renewed self-awareness of the efficacy’, concentrating and com- associationism of the faithful is a Church as a sacrament of com- municating Christian energies sign and a guarantee of the exer- munion which helps in putting for discernment, witness and ser- cise of libertas ecclesiae which is in a strong light the full mem- vice within realities in which they the root of, and at the same time bership of the lay faithful of this share their lives and their work. has an intimate relationship with, ministry. The achievement of the In addition, the associative life that authentic freedom that should ecclesiology of communion has of the lay faithful was fostered by govern the lives of nations. Cath- led to a growth in the lay faith- the clear recognition by the Sec- olic associations strengthen the ful of a sense of belonging to the ond Vatican Council of the right fabric of freedom and participa- Church and the importance of be- of the faithful to create and run tion in the light of respect for, and ing rooted in a community in the such associations, on the condi- the application of, the principle of lives of Christians. It is not for tion that the ‘the proper relation- subidiarity.20 nothing that the reality of asso- ship is kept to Church authori- ciations is seen by the teachings ty’.17 This right cannot be seen as of the Second Vatican Council as the benevolent concession of pas- Criteria for Discernment a ‘sign of the unity and the com- tors but is, rather, based upon re- and Ecclesiality munion of the church in Christ’.15 spect for the natural right of eve- Despite the fundamental tasks of ry person to associate freely and Over the last twenty years the the family community and parish upon the baptismal status of the Pontifical Council for the La- communities, many lay faithful faithful. There is a field of legiti- ity has proceeded to recognise are moved by Christian require- mate associative autonomy with- canonically, in conformity with ments that find in associations of in communion which brings out the power of jurisdiction that the faithful suitable responses by the freedom and the responsibil- was conferred upon it by the Su- which to live their Christian lives ity of associative life itself. Later, preme Pontiff, numerous ecclesi- more radically, as well as their in 1983, the Code of Canon Law al movements, new communities sense of belonging to the Church stressed that ‘The Christian faith- and new associations, and has set and the Christian responsibility to ful are at liberty freely to found in motion the canonical reconfig- take part in its mission. and direct associations for pur- uration of numerous international The associationsim of the faith- poses of charity or piety or for associations which were previous- DOLENTIUM HOMINUM N. 79-2012 11

ly recognised by the Holy See in supplication for the grace of his doctrinal and moral points of the the light of the Documento di ori- Spirit, a greater trust in the mercy teachings of the Church? The as- entamento concernente i criteri di of God the Father, going back to sociations of the faithful are edu- definizione delle Organizzazioni the sources of faith, rediscover- cational methods or pathways that Internazionali Cattoliche.21 The ing the gift of baptism, and con- lead people to rediscover the rea- Repertorio delle associazioni in- firming or deepening a feeling sonableness and the beauty of the ternazionali di fedeli,22 which was of Christian responsibility and truth stewarded by the Church, its published by this Pontifical coun- commitment. Associations of the possession for all men. Specifi- cil, described more than 120 of faithful, therefore, are called to be cally in this sense, the movements these associations recognised by places and pathways of encoun- and the new communities deserve the Holy See (to which have been ter with, and following, the Lord, the appellation ‘providential’31 added others in recent years). of communion with him, and f a because they respond to the con- In order to address the varie- renewed radical approach to the temporary educational emergen- gated reality and also the new- Christian life. In this sense, they cy, because they accompany peo- ness of very many associations provide an answer to that invita- ple in their Christian formation, in this ‘new aggregative season tion with which the pontificate of in the development of a Christian of the lay faithful’ in the Church, John Paul II was begun: ‘open the mindset that is able to react in the which are characterised by a great doors wide to Christ’, 27 the same face of the events, the situations diversity of charisms and goals at invitation with which his pontifi- and the questions of personal the level of associations, of fields cate was ended: ‘start afresh from and social life with a judgement and styles of action, and of ca- Christ’,28 and which Benedict of faith, according to the need to nonical status, the post-synodal XVI took up in his encyclical De- give ‘form’ to life which is af- apostolic exhortation Christifide- us caritas est: ‘Being Christian is fected in all its dimensions by the les laici suitably describes ‘clear not the result of an ethical choice Christian event. and definite criteria for discern- or a lofty idea, but the encounter The third criterion of discern- ing and recognizing’ that are ap- with an event, a person, which ment and ecclesiality requires plicable to all associations of the gives new life to a new horizon that associations of the faithful faithful.23 These criteria in the and decisive direction’.29 Indeed, bear ‘witness to a strong and au- first instance are milestones on participation in the life of an as- thentic communion in filial rela- the pathway of the ‘growth of as- sociation of the faithful is, and tionship to the Pope, in total ad- sociations of the lay faithful in should be, a sign and at the same herence to the belief that he is the the communion and the mission time a propitious opportunity for perpetual and visible center of of the Church’, 24 which are in- a life conversion to take seriously unity of the universal Church, and dispensable features of their iden- the vocation of holiness. Without with the local Bishop, “the visible tity and their mission. They are this, participation in an associa- principle and foundation of uni- especially given to pastors of the tion of the faithful becomes a for- ty” in the particular Church, and Church so that they may exercise mal and marginal fact. in “mutual esteem for all forms of their non-delegable service of dis- The second criterion for the the Church’s apostolate”’.32 It has cernment, of guidance and of en- discernment of the life of asso- been said that these associations couragement in favour of all asso- ciations of the faithful relates to are signs and reflections of the ciations of the faithful. Indeed, it ‘The responsibility of profess- mystery of communion, in a di- is of fundamental importance, and ing the Catholic faith, embracing versity of forms, in which the one a duty, for every association to and proclaiming the truth about Church is achieved. They thus ‘be subjected to the discernment Christ, the Church and humanity, help people to adhere to a true of the relevant ecclesiastical au- in obedience to the Church’s Mag- sensum ecclesiae, in the whole- thority’, who makes judgements isterium’ so as to be forums for ness of its divine and human, as regards the genuineness of its education in the faith in its total sacramental and charismatic, hi- Catholic identity, and for pastors content.30 It may appear obvious erarchical and communitarian, ‘to exercise paternal vigilance ac- to restate the need for obedience temporal and eternal, dimensions, cording to their ministry of unity to the teachings of the Church for without any oppositions or reduc- in charity and truth’.25 an association that professes it- tions. This ecclesiality, however, The first criterion of ecclesiali- self Catholic, which is recognised is assured by affective and effec- ty indicated for all associations of as such, but we well know how tive communion with the Succes- the faithful requires them to bear important it is today for faithful- sor to Peter in the collegiality of in mind and actuate ‘The primacy ness to Christ and his Church to the , by obedience to le- given to the call of every Christian be supported by an ecclesial con- gitimate pastors, and by partici- to holiness, as it is manifested “in text that is truly aware of this nec- pation in the one Eucharist. In the fruits of grace which the spirit essary faithfulness. Do there not addition, observed John Paul II, produces in the faithful”’.26 Thus perhaps exist opinion polls that ‘For the sound building of a com- a Catholic association of the faith- refer to a significantly high per- mon house it is necessary, further- ful should have as its first pur- centage of baptised people, and more, that every spirit of antago- pose that of generating amongst even ‘pastoral workers’ and so- nism and conflict be put aside and its members a renewed encounter termed ‘committed’ Catholics, that the competition be in outdo- with the Lord, a more anchored who do not adhere to the fixed ing one another in showing hon- 12 DOLENTIUM HOMINUM N. 79-2012

our (cf. Rom 12:10), in attaining truth, of beauty and happiness that gious irradiation and apostolate a mutual affection, a will towards is encountered and intended for of the environment, in the cultur- collaboration, with patience, far- the good of everyone. It is experi- al, social, educational and profes- sightedness, and readiness to sac- enced as a policy of sharing one’s sional fields (as well as others).41 rifice which will at times be re- own experience proposed to the One can state, therefore, that the quired’, making prevail ‘always freedom of other people, wheth- rooting of the Christian, Catho- that which is required in a hymn er near to hand or far away, out lic, identity, of associations is not to charity’. 33 All opposition be- of passion for their lives and their achieved by self-closure in ‘ghet- tween offices of pastoral care, destinies. In this way the call to a toes’ for protective purposes, or parishes, associations and move- ‘new evangelisation’38 – which is by placing oneself in pleasant and ments should be avoided. Every- all the more urgent because multi- gratifying company, but, rather, one is required, in freedom and tudes of men live ‘as though God by putting oneself in such a con- plurality of forms, to offer their did not exist’39 and ‘the number dition, and achieving a renewed own contribution to building the of people who ignore Christ and impetus, so as to be present in an Church as a ‘home and school of do not belong to the Church is explicit and visible way, without communion’,34 with a profound constantly increasing, indeed has fears or calculations, in all the sense of belonging to that mys- almost doubled since the end of contexts and situations of life as tery which is celebration in litur- the Council’40 – is certainly not communicators of the extraordi- gical action which finds its sourc- reduced to repetitive ecclesial nary gift of encounter with Christ. es and its apex in the Eucharist, rhetoric, neither does it remain in For this very reason, meetings bringing out a spirituality of com- the quick sands of an inhibiting that take place in the ordinary re- munion, the ‘guiding principle of stress on problems and difficulties ality of daily life are charged with education wherever individuals which still consumes and blocks positivity, and increased in num- and Christians are formed, wher- by no means few ‘pastoral work- ber, and become deeper, thanks to ever families and communities ers, but, rather, finds ardour and the Christian outlook that values are being built up’.35 zeal in achieving success. What in reality every trace of good and The fourth criterion of discern- is especially striking is that mis- of truth, every sense of Mystery, ment indicated by Christifideles sionary propensity of movements every nostalgia and wish for God, laici requires from associations and communities to go towards within the divine plan that is actu- of the faithful ‘Conformity to and all frontiers and to bring their own ated in Jesus Christ, the only Re- participation in the Church’s ap- experience to new peoples and na- vealer, the only Mediator, the on- ostolic goals’, with a new ‘mis- tions, in particular in lands of ex- ly Lord, the only Saviour.42 sionary zeal’ that increasingly treme deChristianisation or where This apostolic exhortation makes them ‘participants in a re- the presence of the Church is in a makes clear, lastly, that these fun- evangelisation’.36 Indeed, John situation of being a small minor- damental criteria ‘find their veri- Paul II repeated emphatically: ity and/or strongly limited in its fication in the actual fruits that ‘A radical conversion in think- freedom. The Christian witness various group forms show in their ing is required in order to be- that is offered in the most varying organizational life and the works come missionary, and this holds fields of civil life is also striking, they perform’.43 In this sense we true both for individuals and for witness to the point of ‘new are- can summarise what has been said entire communities. The Lord is opagi’ where the presence of the by stating that the ripest fruit, the always calling us to come out of Church at an institutional and lo- most valuable fruit, which is to ourselves and to share with oth- cal level does not manage to bear be seen in the experience of as- ers the goods we possess, start- upon the fabric of the real lives of sociations, movements and new ing with the most precious gift of people, their work and the driv- communities over the last dec- all – our faith. The effectiveness ing interests of their existence. ades, and that even more is ex- of the Church’s organizations, The experience of associations of pected from them, is that of the movements, parishes and apostol- the faithful often calls the whole production of a new generation ic works must be measured in the of the community of believers to of men and women who rediscov- light of this missionary impera- the importance of, and need for, er the gratitude, the joy, the truth tive. Only by becoming mission- a Christian presence, to the point and the beauty of being Chris- ary will the Christian community of a ‘plantatio’ of the Church in tians, who bear witness to this be able to overcome its internal schools, universities, hospitals, everywhere and who communi- divisions and tensions, and redis- cultural centres and research lab- cate with conviction and persua- cover its unity and its strength of oratories, the mass media, compa- sion the reasons for the gift that faith’.37 It is specifically their ex- nies and factories, the civil service has been received and has been perience which demonstrates that and parliament, and in the human offered to everyone. They are like mission is not a task that is added outskirts of needs and poverty. schools and homes of new disci- to the Christian vocation and life, Indeed, many forms of presence ples of the Lord who have redis- it is not a pastoral programme or and action are needed to bring the covered their own baptism – ‘In- strategy, it is not in the least fanat- words and the grace of the Gos- corporation into Christ through ical proselitysm, but, rather, the pel to the various conditions of faith and Baptism is the source of communication of the gift of en- life of contemporary man, as well being a Christian in the mystery counter with Christ, the sharing of as many other functions of reli- of the Church. This mystery con- DOLENTIUM HOMINUM N. 79-2012 13

stitutes the Christian’s most basic as mutilation, physical and men- and the gift of true life and life in “features” and serves as the basis tal torture, undue psychological abundance. This service of asso- for all the vocations and dyna- pressures; all offences against hu- ciations of the faithful passes by mism of the Christian life of the man dignity, such as subhuman way of their persevering educa- lay faithful’44 – and who, there- living conditions, arbitrary im- tional commitment to a religious fore, approach their existences in prisonment, deportation, slavery, sense and a culture of life that be- the light of his Presence, thereby prostitution, the selling of women comes witness in the newness of constituting generations of ‘new and children, degrading working life of marriages and Christian men’ and ‘new women’, the pro- conditions where men are treated families. It is also expressed in tagonists of Christian newness in as mere tools for profit… all these their participation in the extraor- the world. and the like are certainly crimi- dinary history of charity which nal: they poison human society; through the Church embraces the and they do more harm to those lives of those in need and weak Associations of the Faithful: who practice them than those who people who are undefended, the the Promoters of a Culture suffer from the injury. Moreover, suffering, the poor and the op- of Life they are a supreme dishonour to pressed. Often associations of the the Creator’.47 faithful are inspiring and animat- I have left to the end of this Unfortunately, fifty years lat- ing forces of variegated works paper an exploration of the third er we are still witnessing an ‘ex- in favour of the disabled, young criterion of discernment and di- traordinary increase and gravity people who experience pregnan- rection for associations of the of threats to the life of the individ- cy in conditions of loneliness and faithful – which asks from them uals and peoples, especially where poverty, elderly people who are a commitment to a presence in life is weak and defenceless’.48 In- not self-sufficient, the terminally society so as to place themselves ternational organisations, strong ill, those afflicted by AIDS, aban- ‘at the service of the total dignity international powers, highly or- doned young people, the victims of the person’, thereby becoming ganised lobbies, and conformism of drugs and prostitution… As- living currents of participation, and relativism which are spread- sociations of the faithful should solidarity and justice45 – in order ing everywhere in societies that also know how to speak out in to emphasis, within the context are marked by individualism, public life, being on the side of of the celebrations of the twen- place on the agenda laws and pro- life, against everything that at- ty-fifth anniversary of the insti- grammes that seek to banalise the tacks life, following the teachings tution of the Pontifical Council abhorrent mass practice of abor- of the pastors of the Church and for Health Care Workers, the re- tions, the promotion of euthana- supporting in a solidarity-inspired quirement applied to all Catholic sia, the temptations of eugenics, way their timely interventions. In associations to become promot- crimes against life which are even addition, they must be a support ers of a culture of life. ‘To redis- presented and propagated as ex- and light for a Christian presence cover and make others rediscov- pressions of individual freedom, in settings where the fundamental er the inviolable dignity of every as recognised individual rights questions of life and the dignity of human person’, something that that are protected and guaranteed. people are raised, in schools and requires respect for his or her How can we not bear in mind that in universities as well as in gov- natural and universal rights, and also ‘The enormous development ernments and parliaments, in re- above all else the right to life’, of biological and medical sci- search laboratories and hospitals, ‘makes up an essential task, in a ence, united to an amazing pow- helping people to form a moral certain sense, the central and uni- er in technology, today provides judgement and generate coura- fying task of the service which the possibilities on the very frontier geous, intelligent and coherent Church, and the lay faithful in her, of human life which imply new conduct. ‘If charity is to be real- are called to render to the human responsibilities’, both for the de- istic and effective’, one reads in family’.46 This is thus an essential fence of life and the treatment of the encyclical , task for associations of the faith- illness and for manipulations that ‘it demands that the Gospel of life ful as well, and without any ex- alter genetic inheritance and at- be implemented also by means ceptions. Many recent documents tack life’?49 of certain forms of social activi- of the Church, amongst which ap- Faced with these great challeng- ty and commitment in the politi- ostolic exhortations such as Fa- es, as a result of which the social cal field’, where Catholic associa- miliaris consortio and Christifi- question has become an anthropo- tions should engage in the drawing deles laici, and encyclicals such logical question, the first service up of ‘cultural, economic, politi- as and Evan- that the associations of the faith- cal and legislative projects which, gelium vitae, cite that strong text ful can render to people and so- with respect for all and in keeping of the Second Vatican Council ciety is always to bear witness to, with democratic principles, will which openly proclaims that ‘All and preach, the Gospel, because it contribute to the building of a so- offences against life itself, such as is the eclipse of the sense of God ciety in which the dignity of each every kind of murder, genocide, that obfuscates the sense of man, person is recognized and protect- abortion, euthanasia and willful which makes him lose aware- ed and the lives of all are defend- suicide; all violations of the in- ness of his dignity, of the sacred ed and enhanced’.50 tegrity of the human person, such and inviolable character of life I would like to finish this paper 14 DOLENTIUM HOMINUM N. 79-2012

with the words of Pope Benedict 4 The Second Vatican Ecumenical Coun- dei fedeli’, Acta Apostolicae Sedis, LXIII, cil, Decree Apostolicam Actuositatem, nn. 1971, pp. 948-956. XVI which he addressed to those 18, 19; Pastoral Constitution Gaudium et 22 Pontificio Consiglio per i Laici,Reper - members of Church movements Spes, n. 90; Christrifideles laici, n. 29. torio delle Associazioni Internazionali dei and new communities on 3 June 5 Joseph Ratzinger, Rapporto sulla fede fedeli (Vatican City, 2004), (Paoline, Turin, 1985). Cf. J. Ratzinger, I 23 Christifideles laici, n. 30. 2006 who had gathered together movimenti ecclesiali e la loro collocazione 24 Ibidem. in St. Peter’s Square: ‘We find teologica, published in Pontificio Consiglio 25 Cf. Giovanni Paolo II, Discorso life in communion with He who per i Laici, I movimenti nella Chiesa (Vati- nell’incontro mondiale con gli aderenti di can City, 1999). 50 movimenti ecclesiali e nuove comunità, is life in person – in communion 6 Christifideles laici, n. 29. Vatican City, 30 May 1998 ; Joseph Ratz- with the living God, a commun- 7 Giovanni Paolo II, Discorso al movi- inger, Omelia nei Vespri della vigilia di ion into which we are introduced mento Comunione e Liberazione, Vatican Pentecoste, celebrata con gli aderenti a più City, 30 September 1984, quoted by Bene- di 100 movimenti ecclesiali e nuove comu- by the Holy Spirit, called… a liv- detto XVI in Discorso ai partecipanti al nità, Vatican City, 3 June 2006. ing source… Dear friends, move- Seminario per Vescovi su Pastori e Movi- 26 Christifideles laici, n. 30. ments are born specifically from a menti, Vatican City, 17 May 2008. 27 Giovanni Paolo II, Omelia durante la 8 Giovanni Paolo II, Messaggio al Con- Messa di inaugurazione ufficiale del Pontif- thirst for true life; they are move- gresso Mondiale dei movimenti ecclesia- icato, Vatican City, 2 October 1978. ment for life from all points of li, Vatican City, 28. May 1988, quoted by 28 John Paul II, Apostolic letter Novo Mil- view. Where the true spring of life Benedetto XVI in Discorso ai partecipan- lennio Ineunte, Vatican City, 2001, n. 29. ti alla XII Conferenza Internazionale del 29 Benedict XVI, Encyclical letter Deus no longer flows, where life is on- Rinnovamento Carismatico Cattolico, Vati- Caritas Est, Vatican City, 2006, n. 1. ly appropriated rather being giv- can City, 31 October 2008. 30 Christifideles laici, n. 30. en, there the life of others is also 9 The proceedings of these two inter- 31 Giovanni Paolo II, Discorso o.c., 30 national meetings of these with the May 1988; Benedetto XVI, Discorso ai in danger; there is a propensity to members of movements and new communi- vescovi amici del Movimento dei Focolari exclude undefended unborn life, ties were published by the Pontifical Coun- e della Comunità di Sant’Egidio, Vatican because room for one’s own life cil for the Laity, I movimenti nella Chiesa City, 8 FEbrauary 2007. and La bellezza di essere cristiani. I mo- 32 Christifideles laici, n. 30. also seems to be removed. If we vimenti nella Chiesa (Vatican City, 2007). 33 Giovanni Paolo II, Discorso al Con- want to protect life, then we must 10 Code of Canon Law, can. 298. vegno della Chiesa italiana a Loreto, Lo- above all rediscover the source 11 Giovanni Paolo II, Discorso o.c., 30 reto, 11 April 1985, quoted in Christifideles September 1984, n. 3. laici, n. 31. of life; then life itself must re- 12 34 Giovanni Paolo II, Discorso ai parteci- , n. 50. emerge in all its beauty and sub- panti agli esercizi spirituali di Comunione 35 Ibidem. lime character; then we must al- e Liberazione, Vatican City, 12 Septem- 36 Christifideles laici, n. 30. ber 1985, n. 1, in Insegnamenti di Giovanni 37 , n. 49. low ourselves to be vivified by the 38 Paolo II, VIII/2 (1985) 658. Cf. Giovanni Paolo II, Discorso Holy Spirit, the creative source of 13 Giovanni Paolo II, Discorso nella com- all’Assemblea del CELAM, Port-au-Prince, life’.51 memorazione del vigessimo anniversario 9 March 1983; Christifideles laici, n. 34. della promulgazione del Decreto Apostoli- 39 Christifideles laici, n. 34. cam Actuositatem, Vatican City, 18 Novem- 40 John Paul II, Encyclical letter Redemp- ber 1985, n.2. toris Missio, Vatican City, 1991, n. 3. Notes 14 Apostolicam Actuositatem, n. 18. 41 Redemptoris Missio, n. 49. 15 Ibidem. 42 Congregation for the Doctrine of the 1 Giovanni Paolo II, Discorso ai movi- 16 Apostolicam Actuositatem, n. 19. Faith, Decree Dominus Jesus, Vatican City, menti ecclesiali riuniti per il colloquio in- 17 Ibid,, n. 18. 6 August 2000. ternazionale, Vatican City, 12 March 1987, 18 Code of Canon Law, can. 215. 43 Christifideles laici, n. 30. n.2, in Insegnamenti di Giovanni Paolo II, 19 Cf. Code of Canon Law, Book II, Title 44 Christifideles laici, n. 9. X/1 (1987) 477. V, cann. 298-329. 45 Christifideles laici, n. 30. 2 John Paul II, Post-synodal Apostolic 20 Cf. Carriquiry, Guzman, Le asso- 46 Christifideles laici, nn. 37, 38. Exhortation Christifideles laici, Vatican ciazioni dei fedeli, con speciale riferimento 47 Gaudium et Spes. n. 27. City, 1988, n. 29. all’Azione Cattolica e ai nuovi movimenti 48 John Paul II, Encyclical letter Evange- 3 Centro Studi sugli Enti Ecclesiastici, ecclesiali, in Pontificio Consiglio per i La- lium Vitae, Vatican City, 1995, n. 3. Statuti delle Organizzazioni Internazionali ici, La voce dei laici nel Sinodo (Vatican 49 Christifideles laici, n. 38; cf. Evange- Cattolici, prologo del Prof. Guzman Carri- City, 1988). lium Vitae, n. 14. quiry, Lo sviluppo del fenomeno associa- 21 Segreteria di Stato, ‘Documento di 50 Evangelium Vitae, n. 89. tivo nella Chiesa cattolica, (Giufrè, Milan, orientamento concernente i criteri di defi- 51 Benedetto XVI, Omelia o.c., 3 June 2001). nizione delle Organizzazioni Internazionali 2006. DOLENTIUM HOMINUM N. 79-2012 15

Catholic Associationism at the Service of Life: Issues and Prospects

PROF. JUAN VIÑAS SALAS them out two by two to preach tion between equals and not upon of the University the Kingdom (Lk 10:1); he cele- hierarchy, upon interdependence of Lérida, brated the Last Supper with them (what concerns one person con- Former President and prayed for them to be as one cerns many people at a distance), of the Association of Christian and to be united; he sent the Ho- upon openness and transparency Health-Care Workers ly Spirit and revealed the mystery (it is always difficult for any or- (PROSAC), of the Most Holy Trinity: Father, ganisation to conceal informa- Former Delegate Son and Holy Spirit (Mt 28:19).1 tion and this facilitates integrity for Pastoral Care in Health, Both the Acts of the Apostles and honesty), and upon sharing the diocese of Lérida, and the apostolic Letters empha- intellectual property (openware Spain sise the communitarian dimen- of knowledge helps to create sion of Christianity. St. Paul, in wealth). ‘Global interconnect- his epistles, refers to the Church’s edness has led to the emergence feature of being the body of of a new political power, that of 1. The Need for Associationism Christ with many organs (1 Cor consumers and their associations. 12:12-31). This is a phenomenon that needs In today’s world, association- Living communally, therefore, to be further explored, as it con- ism is a fact. Indeed, thousands is consubstantial with Christian- tains positive elements to be en- of associations work in the most ity inasmuch as this is present in couraged as well as excesses to varied fields. Human beings as- its roots. be avoided’ (Caritas in veritate, sociate and so do Catholics. They n. 66). have to do this, above all nowa- b. Associations are needed We Catholics must be present days, for a series of reasons that I to evangelise our democratic in this world not only at a person- will now briefly describe. world al level but also in the form of as- sociations if we want to be effec- a. Associationism belongs to In order to carry out our mis- tive and contribute all the wealth the essence of Christianity sion as a Church to evangelise the of our tradition to the issues of world of health and health care life, to visions of life, and to ap- Christianity is communitar- in an effective way, we Christian proaches to economic, social, re- ian. Jesus chose a group of peo- health-care professionals must ligious and bioethical questions. ple to work with him (Mt 10:1-4; come together with others, asso- We must use the new instruments Mk 3:13-19). In his work he gave ciate with them, because, as we of communication of the digital preference to their formation, fol- are reminded by Paul VI in Evan- age to transmit our messages and lowing the process step by step gelii Nuntiandi and John Paul II reach today’s young people. as an educator: in this group each in Christifidelis Laici, bringing member expressed his own way the message of Jesus to every part c. Associations are needed of being (Mk 8:32), his own in- of the world and to every individ- in an empty world terests and his own forms of self- ual is obtained through organisa- that is searching ishness (Mk 10:37), and his own tions or associations. The means experiences. Jesus took his disci- for this are necessary and this in- In modern society there is a ples with him so that they could volves a certain infrastructure. vein of unhappiness that we could speak about what they had expe- In the world of the twenty-first interpret as an expression of a rienced (Mk 1:17); he compared century – which is democratic hunger for deep spirituality. Carl their interests with those of the (especially in the West) and glo- Rahner predicted that the twen- Kingdom of God (Lk 22:24-30); balised – social groups create ty-first century would be spiritual he expressed his own disappoint- opinion, influence the beliefs and or it would not be. An increasing ment about the ways of thinking behaviour of people, as well as number of people feel an inner of certain members of the group politicians who legislate on the void that they do not manage to (Mt 20:26-28; Mk 9:35); he sent social norms of human society. fill with hedonism, consumer- them out to people and then ex- Information and communications ism and the satisfaction of their amined what they had done ((Mk technology (ICT) is profoundly own instincts, and they are look- 6:30; Lk 9:-10); he encouraged changing the values, the political ing for something that will give them when they were faced with styles and lifestyles through the them the inner strength to address failure (Mt 5:11-12); he chose creation of a new model of soci- life in a different way. It is diffi- seventy-two disciples and sent ety that is based upon coopera- cult to live a life that has no goal 16 DOLENTIUM HOMINUM N. 79-2012

and existence ends up by becom- showing love towards the sick within as a leaven’ (Lumen Gen- ing unbearable when everything and suffering’ (Christifideles la- tium n. 31). is reduced to pragmatism and fri- ici, n. 53) and are witnesses to, The specific field of Chris- volity. and preachers of, the Good News tian health-care professionals is of Jesus in the heart of the health- the world of health and illness d. They are needed because of care world through the exercise of where, indeed, fundamental expe- what they contribute their professions. riences of human beings are lived – Who are professionals who in (birth, illness, healing, old age In a lay association it is easier the world of their work make vis- and death), where great questions to mature the feeling of belonging ible through their lives the Chris- are posed, where grave human, to the Church. An association, in- tian values of love, generosity, social, ethical and moral prob- deed, provides a more suitable ec- dedication, honour and honesty, lems are present and faced today clesial setting for the discernment humility, service to other people, by mankind and the Church, and of one’s vocation, for shoulder- free giving, joy in work, tender- which require careful analysis ing one’s responsibilities, and for ness and hope. and illumination by faith. reviewing the commitments that – Who are professionals who have been made. are servants of life, of all of life b. Evangelising being witnesses In an association it is easier to and the lives of everyone, but es- to the humanising and healing sustain witness and act upon a pecially of the weakest and most power of Jesus commitment to transformation by in need. joining forces. – Who are professionals who Life witness is essential in The framework of an associa- know how to be the Church and evangelisation. ‘Their main duty, tion allows a cultivation of one’s feel a part of the Church, being whether they are men or wom- own lay spirituality through dia- jointly responsible for the mission en, is the witness which they are logue and the communication of that has been entrusted to them to- bound to bear to Christ by their one’s experiences. It is always gether with other members of the life and works in the home, in easier to achieve a synthesis of Church itself: pastors, religious their social milieu, and in their faith and life within the setting of and the lay faithful. own professional circle’ (Ad Gen- a Christian group. – Who are professionals who tes, n. 21). ‘An association fosters and are able to work in a team, who It is not sufficient to be practis- makes possible a specific and on- are open, and who cooperate with ing Catholics. We should be wit- going formation. Without associ- other people, contributing their nesses to Jesus in our lives, in our ations we could never have a laity wealth and their poverty. daily professional work. that is trained and works apostoli- – Who are professionals who As baptised people we are called cally in a significant way’ (Msgr. walk at the side of sick people, to live the life of Christ, to follow Fernando Sebastián). who are united to them, and who him with faithfulness, to config- The presence of an association give and receive. ure our being and our action with is in general more significant and our eyes fixed upon Jesus who is effective than a mere individual our model. We must live faith – presence. 2. The Characteristic Features which has been received as a gift Thus: of Catholic Associationism – in the exercise of our profession Now more than ever before, the (professional conscience, hones- health-care world and the Church a. Evangelising the world ty, formation), in the treatment of need associations that provide of health and illness sick people (treating and looking Christian health-care profession- after them all in an integral, dis- als: Associations are never an end interested and loving way, dem- – Who are men and women of in themselves but a means by onstrating preferential concern faith who answer the call of God which to achieve goals, and the for the most abandoned people), in their lives and live and bear principal goal of Catholic health- in our relationships with other witness to the Gospel in their pro- care associations is to evangelise professionals (the overcoming of fessions and in their lives, ex- the world of health and illness. unhelpful classism, team coop- pressing its authentic humanising The primary and immediate eration and work, the overcom- value, and who make the face of field of the lay faithful is their ing of individualism and rivalries Christ who passes by today doing presence in the world. ‘the laity, that do harm to the sick), and in a good, caring or treating present in by their very vocation, seek the commitment to transform institu- men and women. Professionals, kingdom of God by engaging in tions, culture and public opinion. that is to say, who strive to imi- temporal affairs and by order- For these reasons, associa- tate Christ, taking care above all ing them according to the plan tions (meetings, days of reflec- else of those people who are most of God’ (Lumen Gentium, n. 31). tion, prayer, courses of formation) marginalised because of their ill- They are called there by God that must be directed towards promot- ness. by exercising their proper func- ing the wellbeing of Christian – Who are professionals who tion and led by the spirit of the lay people in the world of health aspire to be ‘the living sign of Gospel they may work for the and illness, who are united by the Jesus Christ and his Church in sanctification of the world from same faith and vocation and who DOLENTIUM HOMINUM N. 79-2012 17

as a Church exercise in this world 3. Evangelising allowing our- the eye of a needle. It is clear the mission that Jesus has entrust- selves to be guided by the Holy that for Jesus it is no use saying ed to them, the mission, that is to Sprit who is present and works in ‘Lord, Lord’. The important thing say, to be witnesses to the human- us and other people is to do the will of God (Mt 7:21), ising, healing and saving power 4. Evangelising acting as instru- which means practical engage- of Christ through the exercise of ments of God who calls us to con- ment and not only praying or liv- their professions. tinue the healing work of Jesus. ing a life dissociated from faith. It Msgr. Tonino Bello encour- 5. Evangelising feeling our- means that Love is the principal aged the diocesan heads of Cath- selves the Church, in ecclesi- thing, unconditional love for God olic Action and taught them with al communion with our pastors and neighbour. the following words: ‘Take your (with their orientations and their We could also say that Chris- working clothes into church but directives) and with other lay as- tianity is by definition fully in- take your baptismal clothes to sociations and movements (united volved in the lives of people and your places of work. Investigate in the essential, complementary in not something of the past. Jesus is and analyse the profound needs what makes us different). still alive today, he is not dead and of people; the needs for mean- 6. Evangelising giving freely we remember him. The incarnated ing, the yearnings for peace, the what we have received for free. God is alive and present in every concern for justice, the search for An evangeliser loves, serves, social context. From this point of dignity, the hope for a new eco- sows tenderness, suggests God, view one can understand the ‘up- nomic order which assures every offers his or her life as witness. dating’ that the Blessed John XX- human being the most elementa- But nothing is imposed. His or III wanted for the Church and that ry rights. Abstain from ‘simplify- her action is an invitation, a ques- great moment of the Spirit, the ing’ problems. The Lord will give tion, a call. He or she does not act Second Vatican Council. Our re- you a taste for essential things. for economic motives or seeking sponsibility is to know how to be May he make you ministers of the personal prestige, or for the pur- instruments of Jesus and to trans- happiness of your people! May poses of proselytism, but out of late his message for today so that he make you faithful co-work- deep love for those people who it may be the salt of the earth and ers of your presbyters! Love and suffer. yeast for dough. For this reason, serve your Church not to pursue 7. Evangelising being nour- we must transmit it with an up-to- its glory but so that it is a faithful ished by reflection and personal date language and using the mod- servant of the Kingdom. Attend to and community study. ern mass media. Indeed, it would connections with other ecclesial 8. Evangelising beginning with be counterproductive to use these aggregations, and ensure that the our wounds and limitations which media to transmit an antiquated complementariness of everyone make us humble. message. without injury to anyone comes 9. Evangelising being open to forth. Respect the internal laws all those who work for a more of technology and science, but human, supportive, fraternal and 3. The Lights and Shadows ensure that all temporal realities healthy world of health, even if of the Catholic Lay Faithful look ‘at he who was pierced’. they do this for other reasons. in the World of Health 10. Evangelising being witness- c. Evangelising starting from es to the Gospel who are joyous I believe that the shadows of certain gospel perspectives and full of hope. the Catholic lay faithful today are: – The passiveness of the great 1. Evangelising starting from Evangelisation is necessary and majority of lay people. A notable the experience of God who is the today people are receptive to the number of lay people constitute friend of life. People who accept message of Jesus who through inside the Church what someone the gospel and live it, evangelise, his preaching and life’s example called the ‘silent majority’. They and to do this they need to return taught us the way that really leads have a passive approach within often to that intimate sacrarium to fullness of life, to the Kingdom the Church; they do not ask for where we are before god. of God. When reading the gos- nor do they hold up the prospect 2. Evangelising with eyes fixed pels one clearly sees that Jesus of a more active and engaged par- on the Lord Jesus, the epiphany of wants people who are committed ticipation. Everything is reduced tenderness, of the compassion of to humanising society so that no- to being ‘good Christians’. They God, who passed by doing good body suffers, so that there are no have a low level of cultural, reli- and healing, so that we adopt his exploited poor people, so that we gious, ethical political and social attitudes, his words, and his deeds. use our abilities to serve people, formation. We should constantly pose our- especially the weakest. The least, – The dissociation of the life of selves the same questions: would the weak, the defenceless and the faith from the exercise of a pro- Jesus act like me if he were here sick are those privileged by God; fession. There are many Christian today? Would he be satisfied with they are the blessed who will ob- professionals involved at an indi- what I do, with my life, with my tain the Kingdom, which it is vidual level and at the level of as- association? What would he ask? more difficult to reach in the case sociations outside their world of To clean myself and my associa- of the rich and the powerful than work, for example family move- tion? What would he ask of me? it is for a camel to pass through ments, Christian communities, 18 DOLENTIUM HOMINUM N. 79-2012

parishes etc. Their centres of in- ecclesial horizon and losing that 4. The Action and terest and their work are different of the local Church where one Commitments of Catholic from that of other professionals. lives, leads to sectarian pathways, Health-Care Associations – The reluctance of by no with the creation of structures that means few Christians in this as in can suffocate the spirit. Bearing in mind the goals of other contexts when it is a mat- – The crisis of some associa- associations and the contempo- ter of expressing their faith or be- tions and the low level of vitality rary situation of the world of longing to associations, both out of others. health and health care, as well of a fear of being labelled and be- – The use of an association as as the challenges that it poses, cause of a question of individu- a structure of power which makes I would like to propose certain alism. They live their Christian- it lose credibility, especially in a initiatives and commitment that ity in their places of work in an social context such as the present these associations should adopt individualised way, at times hid- one which is so critical, providing and carry out. I detect three sep- ing themselves behind the lack of an image of a pressure group with arate fields: that within associa- credibility of the Church and cer- a thirst for power which wants to tions, the health-care world, and tain Christians, and they do not impose its own beliefs on others. the Church. feel the need for a communitari- Struggles to be elected members an presence of the Church in their of the guiding councils in order to a. Actions within place of work or to analyse, from obtain personal rewards: prestige, associations a Christian point of view, their influence, curricula. of life in their professions. – The image of being antiquated Associations should be an area – The scarce presence of Chris- and opposed to scientific progress. where their members can meet tian professionals in the world. In each other, share experiences, general, they are involved above The lights that exist today create ties of friendship and co- all else in tasks and services within amongst the lay faithful and in operation, achieve formation at the ecclesial community (cateche- Catholic associations are: a human, religious and pastoral sis, liturgy, charity work), with the – Involved Catholics are in- level, support each other in the risk of forgetting the specific and volved out of conviction because carrying out of their mission, cel- proper mission of members of the the more common social environ- ebrate the words and the example laity in their family, professional, ment is not favourable to them. of Jesus in the Eucharist, review cultural, social and political lives. – The existence of health-care their commitments, share work One should remember what Paul professionals in Catholic associ- that has been carried out, and VI said: ‘Their primary and im- ations who defend faith in Jesus plan future action. mediate task is not to establish and and in the Church, sometimes los- A Catholic association should develop the ecclesial community... ing an opportunity for promotion provide spaces for prayer and for but to put to use every Christian and time to dedicate to recreation- reflecting on the gospels, concen- and evangelical possibility latent al or exclusively professional ac- trating on Jesus, the model and but already present and active in tivity. guide. For this reason, it must be the affairs of the world’ (Evangelii – The presence of organised a place of welcoming, without Nuntiandi, n. 70) pastoral care in health to which exclusions, where its members any health-care professional can must feel loved, even though not The shadows of Catholic asso- turn when he or she feels the need. ‘secure’. Security, in fact, gener- ciations: The fact that twenty-five years ates fears that paralyse and pro- – The lack of coordination of ago H.E. Msgr José Luis Redra- voke distrust towards the world, associations which is the outcome do promoted, together with Cardi- closure within the association, of their isolation and a lack of nal Angelini, and Pope John Paul which is the opposite to what the knowing each other which leads II created, the Pontifical Council gospel of Jesus proclaims. A pas- to an atomism, does not allow for Health Care Workers, consti- toral action of conservation and them to help each other, enrich tuted a before and after as regards nostalgia for the past with the in- each other or complete each other, organised attention being paid to tention of trying to go back in- and leads them to absolutise their the sick by the Church. jures us and the Church. I do not spiritual and pastoral approaches – The growing number of peo- believe that a Church as a struc- and impoverishes everyone, but ple who are looking for something ture of power is evangelical, even first of all the members them- that will give them the strength to though a mass reality with many selves of the association involved. address life in a different way. It members. Jesus did not fall into – The danger of sectarianism. is difficult to live a life that has no this trap in the desert, where he Keeping one’s own identity with- goal and it is not enough to have suffered temptations, nor when out entering into dialogue with fun. Existence ends up by becom- they wanted to make him a king, others leads to a loss of a vision of ing unbearable when everything and he was on his guard against the gifts and charisms with which is reduced to pragmatism and fri- the temptation of power. Many the Spirit enriches the Church. volity. of us, however, fall into this trap To absolutise one’s own ecclesial – The need for peace, security very often, out of fear or because and charismatic experience, mak- and inner healing, which is some- of what is convenient, because of ing that movement the ‘greatest’ thing felt by many people. a lack of sufficient faith. DOLENTIUM HOMINUM N. 79-2012 19

b. Actions in the world of health Sick people ask for an increasing- care of the Church to health care: and health care ly human, personal, comprehen- the dignity of the human person, sive and near assistance. It is not the value of the resources present b.1 Promoting a more illnesses that are treated but sick in every human being for self- responsible culture of health people. Assistance for the sick is treatment and treatment by oth- Basing themselves on the becoming increasingly complex. ers, the importance of the person- health-giving values of the Gos- The existence of an interdiscipli- al relationship between the person pel, associations must contrib- nary team is inescapable today for who treats and the patient, and ute to evangelising the culture of good practical assistance. To this the impossibility of taking care health through action such as: team should belong various pro- of and treating a patient without Promoting a more healthy life fessional figures – medical doc- taking responsibility for his or her by living and encouraging an tors, nurses, psychologists, social problems and without giving him evangelical style of life. Show- workers and priests – in order to or her a little of oneself. ing that it is healthy to believe, grasp the complex reality of man: Appreciating the multiplicity of to hope, to love, to live in com- the somatic, the psychological, therapeutic initiatives, the seeds munion and in peace with oneself, the social, the cultural and the of the gospel present in the health- with God and with other people. spiritual. An interdisciplinary ap- care world. Educating people to live their proach improves care for the pa- Promoting solidarity-inspired lives as a whole in a healthy way, tient and his or her family. responsibility in this field: giving and this includes their limitations, A health-care professional must blood and the donation of organs, their downs, their sufferings, their work in his or her care for a pa- the rational consumption of re- illnesses and death. tient in a way that it is a sign of sources, care for sick people who ‘The Christian vision of the God who is a Friend and Saviour, are most in need, etc. human being opposes a notion and an invitation to receive His Identifying and denouncing the of health reduced to pure, exu- salvation. The health-care profes- insufficiencies and failings that berant vitality and satisfaction sional must define all of his or her exist in real health-care cover- with one’s own physical fitness, health-care work according to the age, representing the voice of the far removed from any real con- Spirit of Christ, reproducing and weakest and most defenceless, sideration of suffering… strives extending in the contemporary making up for the failings of a to achieve a fuller harmony and health-care world the healing ac- health-care system and giving an healthy balance on the physical, tion of Jesus. As John Paul II said, impulse to those initiatives which psychological, spiritual and social a health-care professional is ‘the seek to make up for them. level’ (John Paul II, Message for living sign of Jesus Christ and his the World Day of the Sick, 2000). Church in showing love towards b.4 Taking care of people We should propose a culture of the sick and suffering’ (Christifi- and populations who are the body that emphasises not only deles laici, n. 53). the least helped vigour, beauty and physical well- Christian health-care profes- being but also affective, mental b.3 Promoting solidarity sionals are not allowed to ignore and spiritual health. Health-care has had important those who are most in need of Supporting, and cooperating successes but it also has failings health, which is more marked in with, initiatives and programmes and problems. For example: long situations of marginalisation, and directed towards this. The field is waiting lists in public health-care this pre-supposes, as well, a lack vast: the fight for healthier con- systems, insufficient attention of health care: economic pover- ditions of life for everyone (diet, paid to specific groups of patients, ty, social uprooting, loneliness, hygiene, housing, respect for and an inadequate or unjust distribu- old age, alcoholism, drug addic- improvement of the environment, tion of resources, and the waste of tion or the situations of disabled safety at work and on roads…); medicinal products. Growing dis- people or the chronically sick in the creation of more human in- enchantment and a lack of moti- general. Catholic associations of stitutions which facilitate the in- vation in by no means few health- health-care professionals must tegral wellbeing of people; culti- care professionals who fall victim engage in prophetic denunciation vating healthier and more cordial to the burn out syndrome. Making as a general body, making them- relationships; the promotion of this world of health care more hu- selves the voice of those who healthy habits in lifestyles, the man and supportive is a challenge have no voice. Always, but espe- use of free time, rest, taking care that offers associations an oppor- cially at the present time when the of one’s body and one’s spirit, etc. tunity to: condition of wellbeing is called Educate people in values such into question because of the b.2 Promoting integral as: respect for human beings, sol- world economic crisis, where in assistance for the sick idarity, mutual help, helping the Europe we run the risk of return- Sick people are persons, they needy, detachment from earthly ing to medicine for the rich and are not things, and their treatment realities, the control of unchecked medicine for the poor, where, in requires intense and repeated dia- consumption, the search for goals addition, there exist many prob- logue. Healing does not take place other than enjoyment, etc. lems of a bioethical character and only through the administration Offering the contribution of the the rights of sick people are often of medicinal products or surgery. gospel and the rich tradition of trampled upon, we cannot keep 20 DOLENTIUM HOMINUM N. 79-2012

quite either as professionals or Meeting the important chal- up in a group! Come out and give as Christians. We must denounce lenge of illuminating these ques- yourselves to the world’. anti-evangelical situations and tions requires associations of The presence of members of fight for a fair development of the Christian health-care profession- the laity in the world is abso- world, so that there is an end to als in order to: follow the ques- lutely necessary to ensure that the daily scandal of the death of tions that are raised; know about the Church can extend today the very many children and adults be- and discern the concrete ethical ‘healing deeds’ of Jesus. In a so- cause of a lack of water, of food, questions that arise in the health- ciety that is increasingly autono- of health care and of instruction. care world and in relation to which mous and secularised and when We must directly sensitise profes- health-care professionals must the number of practising Chris- sionals and work in coordination take decisions; know which are tians continues to decrease, the with those other associations that the underlying bases of the ques- presence of Christian members of are dedicated to helping the third tion in frontier matters connected the lay faithful will be increasing- and fourth worlds. ‘The effective with life: the morning after pill, ly important within health-care treatment of various pathologies, gene therapy, (embryo and adult) institutions. commitment to further research stem cells, cloning, the manipu- ‘For Christians to really be a and the investment of adequate lation and use of embryos, and capillary presence of the Church resources are praiseworthy objec- the distinction between ends and in the very flesh of society’, de- tives which have been success- means; cooperate in the interdis- clared Msgr. Fernando Sebastián fully pursued in vast areas of the ciplinary search for solutions to at the Congress on Lay aposto- globe. However, while applaud- these problems; spread reflection late (Madrid 2004), ‘they should ing the efforts made, one cannot about Christian bioethics which first of all be the Church, they overlook the fact that not every- guarantees the dignity of people should be taken over by the love one enjoys the same opportuni- and defence against attacks on, of Christ in a living and working ties. I therefore make a pressing the use of, and manipulation of faith, they should live according appeal that everything be done to that dignity, especially when this to the teachings of the Gospel and encourage the necessary develop- is in a weaker state: at the begin- the Church in their personal lives, ment of health services in the still ning of life, in illness, in physical in the exercise of their profession- numerous countries which are and mental deterioration, and near al lives, in their family lives and unable to offer their inhabitants to death; promote the ethical for- in the performance of their rela- proper living conditions and ap- mation of health-care profession- tionships and social obligations’. propriate health care’ (John Paul als and citizens; foster the active II, Message for the World Day of participation of Christian health- c.2 Bringing the health-care the Sick, 2001). care professionals in the creation world inside the Church and the deliberations of ethics The Second Vatican Coun- b.5 Illuminating ethical problems committees; attend to the ethical cil invites lay people to bring ‘to In this world of health and counselling of patients and their the Church community their own health care delicate and grave families; retrieve the ethical di- and the world’s problems’ (Ap- problems of an ethical nature, mension to health care, and help ostolicam Actuositatem, n. 10). which are increasingly numerous professionals to discover the val- The Church cannot but know the and complex, are posed. Some ues and the meaning present in it, profound changes that have been are linked to the beginning of life: trying to unite technical compe- introduced by technology, by in- demography and birth control, tence, honesty in behaviour, near- formation and communications techniques of assisted reproduc- ness and dedication to patients. technology, by the use of comput- tion, genetic engineering, prena- ers and by internet, by diagnos- tal diagnosis and genetic consul- c. Actions inside the Church tics and in predictive medicine, in tancy, the anthropological status clinical relationships, in medical of the embryo, abortion… Oth- The action of associations of intervention, etc., nor can it be- ers are linked to the end of life: professionals of the world of come aware of the problems and old age and elderly people, dying health and health care has a dual questions raised by the develop- and death, the choice of patients role: ment of genetic engineering, by as regards transplants, the inter- cloning, by the appearance of new ruption of life-saving treatment, c.1 Making the Church present illnesses etc., other than through intensive care and palliative care, in the health-care world Christian members of the lay the treatment of pain, AIDS, eu- ‘You should make the Church faithful who know and are a part thanasia, hunger strikes… Others, present in the world of health’, of this world. Hence the need for lastly, are connected to clinical said Msgr. Osés to health-care the Church to be able to rely up- relationships: informed consent, professionals, ‘without you this on lay people who provide infor- conscientious objection, strikes in will not happen. You have been mation and provide consultancy the health care world, the distri- sent into the world to transform it so that it can follow health-care bution of resources, the quality of gradually through your action in- issues and questions, and draw care, the ethics of committees in to the Kingdom of God, working up documents or statements on clinical research and clinical as- humbly and silently like lymph bioethical questions or questions sistance, etc. and yeast. Do not shut yourselves relating to the health-care world. DOLENTIUM HOMINUM N. 79-2012 21

In the same way, their contribu- its support so as not to fail in our of a more human world of health tion can have great importance in task of evangelising the world. in which the whole of the person the formation of people who work We want ‘to be in the world with- and every person is recognised in pastoral care in health. out being of the world’, as Jesus and helped, and whose rights and said. Because of the fact that we dignity are respected. We want to c.3 The interdependence live on the frontiers of science, of practise and live our profession as of associations culture and of the world of health an authentic Christian vocation, ‘Strive to have relationships and health care, we need near- without dissociating it from faith; with other ecclesial groups, acting ness, to be listened to, support, we want to develop our commu- so that the complementariness of dialogue, appreciation, trust, fra- nity and ecclesial spirit, and pro- everyone shines forth’, declared ternal correction, empathy, spirit, mote the interdisciplinary char- Msgr. Tonino to the lay associa- friendship and shared prayer. We acter of our activities and be in tions of his diocese. need our pastors to be unafraid of communion with the whole of the There should be interdepend- dialogue between faith and sci- people of God, open to coopera- ence between the various ecclesi- ence and between faith and cul- tion with those who work in the al associations, both of the world ture, to help us in Christian dis- world of health and health care’. of health and health care and of cernment in our work in the world The aims of our association other worlds, especially of lay and not to demonstrate towards are: 1. to promote a Christian la- movements or movements for the us attitudes involving an intellec- ity involved in health and health lay apostolate. tual theoretical rigidity that is far care which bears evangelical wit- It is necessary to stimulate from emotional intelligence. We ness in its professional action; 2. communication between Chris- need them not to leave us on our to create programmes and set- tian health-care professionals and own but to rely upon our opin- tings for encounter, reflection and other national or international ions without wanting to impose action for Christian health-care groups, associations or societies subjective criteria upon us. And professionals; 3. to help health- so as to work together to achieve we need to grow together as adult care workers in their human, spir- our goals and defend health and persons as a result of integral, the- itual and religious development integral assistance for sick human ological and pastoral formation. and as regards their formation in beings, with special attention be- the field of bioethics; 4. to coop- ing paid to the development of erate in the promotion of health, health care in those populations 6. The Association of Christian in integral care for the sick and in that are most in need. Health-Care Professionals: the humanisation of health care at At a national and international PROSAC all levels; and 5. to contribute to level there exist specialised asso- the defence of the rights of peo- ciations which have existed for a With humility I offer you, as ple, whether they are well or sick, long time and which have a large a example, the experience of the without any form of discrimina- number of members, such as the Association of Christian Health- tion for any reason. International Federation of Cath- Care Professionals (PROSAC) The most significant character- olic Medical Associations (FI- which was created in 1993 by the istics of our association are as fol- AMC), the International Commit- Spanish Bishops’ Conference as lows: tee of Nurses and Medico-social an ecclesiastical public associa- a) Its interdisciplinary char- Assistants (CICIAMS), and the tion. acter, that is to say that medical International Federation of Catho- The preamble to our statutes doctors, qualified nurses, clinical lic Pharmacists (FIPC). I believe reflects what Christian health- auxiliary workers, administrators, that if we want to provide an ex- care professionals are and what porters and all the professions that ample of evangelical engagement they want to be: ‘United by the work in health care at the service and be more effective and up-to- Lord in baptism, united by the of sick people can be members of date, it is indispensable to work same faith and vocation and, as it. The Christian aspect comes be- strongly united since care for the the Church, we Christian health- fore the professional aspect and in sick is either team work or it is care professionals want to per- addition medicine, today, is team bad care. We all have a wholeness, form in the world of health and work. However, this does not ob- we cannot have ourselves seen as illness the mission that Jesus, in struct the fact that every member pieces, and this is necessary to ex- his Church, has entrusted to us: speaks and acts from his or her plore and treat specific illnesses – to promote and care for the lives own personal and professional hence specialisation – taking into and the health of all human be- point of view. For that matter, the account the totality of the person. ings, to serve the sick with hon- statutes of the association envis- esty, competence and dedica- age the creation of sections (med- tion, to illuminate, starting from ical doctors, nurses, pharmacists 5. What members of the lay faith, the realities of care and the and other professionals) which faithful need and hope from great questions that are raised in have the function of being able to the Church the field of our work, to pay spe- work with other international as- cial attention to the most aban- sociations, being part of the fed- We Catholic lay profession- doned sick people, and to com- erations to which they belong. als need the Church to give us mit ourselves to the achievement b) Its link with pastoral care 22 DOLENTIUM HOMINUM N. 79-2012

in health and the organisations of training; fostering spirituality in tion, documentation, cooperation that pastoral care, whether dioc- Christian lay people; welcom- in shared tasks, periodic meet- esan, inter-diocesan or national ing unconditionally all the people ings, etc.; and encouraging an in- in character. Without neglecting that draw near to us; seeking to terdisciplinary approach which is problems of a technical, scientific attract young people by entering absolutely essential for high qual- or work character, they try to live into contact with universities and ity health-care assistance. For this in communion and to work to- centres for professional training, reason we propose the creation of gether with all those who, in the meeting them, listening to them a federation of the various associ- Church, evangelise the world of and accompanying them – it is to ations that exist in the health-care health and health care these young people that we must world: an association of Catholic c) Its emphasis in local areas, consign witness and it is they who medical doctors, an association of that is to say the fact of promot- in the future will take care of us in nurses and Catholic social assis- ing the work of members in their health care and in the Church; ap- tants, and an association of Cath- principal places of work so as to preciating, recognising and pro- olic pharmacists. be yeast in the dough. The prin- moting the role of women in the I will end my paper with a cipal activity of members is the world of health and in the Church prayer of the health-care profes- local action of evangelisation – one of the signs of the times to- sional which I invite you to say ‘through direct contact’. day is the recognition of the parity with me: of the rights of men and the rights of women; illuminating the ethi- Lord, you chose me 7. Proposals and Future cal question of the daily work of To treat and help the sick. Prospects health-care professionals, which I want to be, like you, constitute the vast majority of Welcoming with everybody, I believe that at the present and the problems they encounter and And in a special way with the in the near future associations of to which at the present time little most defenceless, Catholic lay people will be the attention is paid; promoting and Sensitive to their sufferings, key to a turning point in evan- supporting the presence of Cath- Patient with their limitations, gelisation and the growth of the olic health-care professionals in And freeing them of their fears. Church, especially in the world health-care bodies; using to a Cure, Lord, my illnesses. of health and health care where at greater degree and in a better way Accept my limitations. the present time its professionals modern means of communica- Relieve my tiredness. are not for the most part united. tion (web pages, social networks, And strengthen me in my weak- For this reason, I suggest: giv- etc.), together with an up-to-date ness. ing relevance to personal witness language; working in close con- Help me to be a good profes- and witness at the level of asso- nection and cooperation with pas- sional, ciations in the health-care world; toral care for health in the Church Competent in my work, fleeing from every temptation to and in dioceses, cooperating with Human and ready to serve. obtain fame and the exercise of the services of religious assis- Bless the sick, power; being ‘authorities and not tance of health-care centres and And bless health-care personnel! powers’; encouraging the integral in the teams for pastoral care in Amen. formation of Christian health- health in parishes; strengthening care professionals, having Jesus relationships between the associ- as a model for life and a source ations of the world of health and Note of health and salvation; establish- health care (the laity, chaplains, ing ties with professional socie- health-care religious) and rely- 1 Commissione Episcopale di Pastorale della Conferenza Episcopale Spagnola, ties, with universities and with ing upon them and their points of L’assistenza religiosa nell’ospedale. Orien- centres for ongoing professional view: the exchange of informa- tamenti pastorali (EDICE), pp. 31-32. DOLENTIUM HOMINUM N. 79-2012 23

The Raoul Follereau Foundation

MR. MICHEL RÉCIPON the world by placing yourself at quired a universal dimension. He President of the Directorate the service of hope and of charity. went round the world, in all, thirty- of the Raoul Follereau In 1927 he founded the League three times. He helped, he worked, Foundation, of the Latin Union to defend Chris- he appealed, and he created im- France tian civilisation against all forms pulses of charity. He influenced of paganism and all forms of bar- public opinion so that it would be- barity. come aware of its role in the world llow me first of all to ex- A reportage in North Africa in the and would not withdraw in the face Apress my gratitude – and also footsteps of Charles de Foucauld of misfortune. my joy – to you at the opportuni- was transformed into an interior In 1954 he established the World ty that has been offered to me to retreat, into a spiritual encounter. Leper’s Day in order to render less be with you today on the occasion The Knight of the Sands became dramatic a disease which every- of this seminar which brings to a a model for Raoul Follereau who body agreed was incurable. He in- close the twenty-fifth anniversary mobilised himself to collect the vited people to engage in a general of the Motu Proprio ‘Dolentium funds that were needed to build a mobilisation of minds and hearts, Hominum’ by which the Pontifical church in El Golea and chapels in thereby creating ties between peo- Council for Health Care Workers Adrar and Timimoun. ple who were habitually separated was established. I am equally hap- Another decisive encounter dur- by everything. py to have the privilege to describe ing that trip was with people with The fifty-eighth edition of this the Raoul Follereau Foundation. leprosy. Raoul Follereau discov- World Lepers’ Day has just been I thank you, Most Reverend Ex- ered the prejudices of which they celebrated, that is to say last cellency Msgr. Zigmunt Zimows- were the victims, and also their week. It brought together 30,000 ki, for the honour that you have dramatic fate: ‘That was the day Follereau volunteers through- given me of being able to take part when I learnt that there existed an out France who for three days in- in this important event. unforgiveable crime, connected formed and sensitised people, in- But how can I speak about our with I do not know which punish- viting them to active compassion organisation without remembering ment, a crime without appeal and and to the gathering of the funds its founder, Raoul Follereau, the without an amnesty – leprosy!’ needed to identity, treat and reinte- vagabond of charity? In 1937 our founder gave the grate with leprosy. A poet from an early age, he League of Latin Union the name of In 1968, Raoul Follereau en- was only twenty years old when the ‘Charles de Foucauld Founda- trusted his spiritual son and suc- he published his first novel, The tions’ and launched the first initia- cessor, André Récipon, my father, Other Dream. The preface to this tives in favour of people who were to carry on his work, to organise work contains the Christian ideal, poor in money and in their souls. it and advance it to address future the commitment of a man of let- In December 1942 he created the challenges. He brought together in ters, and the struggle of the future Christmas of Fr. de Foucauld when the same organisation all the ini- man of action: ‘To those who have he invited every child to put a third tiatives and associations that had never suffered, we do not want to sock on the fireplace and share his been created through the impulse speak of those who suffer… We or her presents with a more disad- of the vagabond of charity, that is want to say to those who have no vantaged child. to say the future Raoul Follereau pity because they do not know On the Good Friday of 1943 he Foundation. what suffering means: misery ex- launched the Hour of the Poor and Faithful to the message and the ists ! There are human beings who he asked everyone to give to char- orientations of the founder, admin- are hungry, hungry for peace and ity at that time when Charity was istered voluntarily, animated by a sleep, human beings who suffer, born, an hour of a person’s wage, paid team and supported by an im- who weep… You happy ones, who income or earnings, in order to portant militant force, the Raoul have peace and faith, reach out a come to the help of the most un- Follereau Foundation is based to- helping hand to your miserable fortunate. day on three great principles: inde- brothers, whose only crime is be The first year he gave his first pendence, long-term commitment, poor in money or in their souls… lecture – he would in all give 1,200 and the use and training of local Perform a miracle: give back lectures – to help the Sisters of Our capacities. LIFE. Love! Love, because God is Lady of the Apostles to build the In placing the person, whatever Love!’ first village for lepers in Adzopé, his or her origins, at the centre of Throughout his life Raoul in the Ivory Coast. all its activity, it provides support Follereau called for a revolution in During the same period the for treatment, education, training mentalities, the inversion of men- Charles de Foucauld Foundations and reintegration, and accompa- talities. Revolt, he used to say, so became the Order of Charity. nies the most forgotten along the as to contribute to ‘transfiguring’ The work of Raoul Follereau ac- pathway of their autonomy. 24 DOLENTIUM HOMINUM N. 79-2012

Indeed, its mission is to fight lep- less then ten years to the sequenc- shops or small workshops in small rosy but also to fight against other ing of the genome of Mycobacte- communes in France. kinds of leprosy, such as ignorance rium ulcerans, to knowledge about But it above all for young people and poverty, which stigmatise their some of its vectors, and above all that Raoul Follereau made him- victims and condemns them to ex- to the creation of an anti-biother- self an apostle for a world without clusion. apy that allowed a decrease of one forms of leprosy. At the present time this fight is half in surgical operations. For the committed intellectual, to be found in thirty-nine coun- But in order to deal with con- for those who stimulate conscienc- tries, through four hundred pro- straints in the field and to facilitate es, ignorance is perhaps the worst jects supported by 150,000 donors access to treatment, the Founda- form of leprosy. Whatever the case, who help us to promote char- tion at the present time finances the it is ignorance that most certainly ity without frontiers because the creation and the testing of a ther- condemns to exclusion those chil- weapon by which to win this war apy taken orally, a therapy which dren of war, of acute poverty and against hunger, acute poverty, ill- is more tolerable than the therapy of the streets, that we encounter in ness and ignorance, is specifically, administered by injection. our journey. Charity! Lastly, in Pobé in Benin we For them, for more than ten It is through charity that will be have just finished the extension years, we have gradually encour- built, stone after stone, that world works which will allow the Raoul aged the Follereau donors and vol- that is more just and more human, and Madeleine Follereau Centre unteers to place education at the that world without forms of exclu- for the diagnosis and treatment of centre of our priorities. In remain- sion – that is to say without forms Buruli’s ulcer to develop its activ- ing faithful to people with lepro- of leprosy – to which we aspire. ities at a high level at the service sy we have thus opened up a front The battle against leprosy re- of patients of all origins and situ- against ignorance. mains a priority for us. We wage it ations. In practical terms we contrib- in coordination with the other as- These diseases are not very con- ute to the construction, the renew- sociations that make up the Inter- cerned about the social situation al and the working of school and national Federation for the Fight of their victims but they do af- semi-school institutes. We support against Leprosy (IFFL) of which flict more grievously those people sponsorships, libraries, street cul- we are the founding members. who live in disadvantaged regions tural laboratories…, and abroad Once this scourge as a prob- which are far from the most ele- and also in France everything lem of public health care has been mentary dispensaries. Poverty is a which in one way or another helps eliminated, the identification and great ally of leprosy. We are thus a child to become the actor of his early treatment of people with lep- obliged to make leprosy withdraw or her own life and the architect of rosy remains the key point of our as well, basing ourselves on two tomorrow’s world. action. However, faced with a rel- columns built as a result of our ex- In this great change that makes evant number of multi-bacteri- perience: the training of the actors no noise we have partners who are al diseases – which are the most of development and the creation reference points! In giving their contagious of all diseases – and of micro-projects which generate lives to Christ, in trying to follow of gravely handicapped afflicted earnings. him by placing themselves at the people, we strive to help the coun- In our own small way we strive service of the poorest, religious are tries where this disease is endem- to foster the birth of development our military wing in many fields. ic to develop activities that aim with a human face, supporting We help them to anchor hope in at early identification, prevention simple and pragmatic actions in the most disorientated hearts, to and the re-adaption of those who order to help marginalised and for- give hope and instruments once have had it. We also support the gotten populations to escape from again to make them believe in the Raoul Follereau national associa- hunger, from illiteracy and from future and fight disease, against ig- tions in order to generate initia- acute poverty. norance and against poverty. We tives that foster self-sufficiency In France, as well, we give hope are at their side in order to help and facilitate the reintegration of to those who are excluded because them, if this is needed, so that people who had the disease for a of the loss of employment. Apply- acute poverty is not an obstacle to long time and have been healed – ing in rural areas a concrete answer their vocation and their mission. people who are at times invalids – to the problem of unemployment, Thus in our small way, in found- into society. we have already helped hundreds ing a certain number of dispensa- For seventeen years the Founda- of people to create or resume eco- ries and innumerable works run by tion has played an important role nomic activity in this environment. the Church in the world, we bind in the fight against another my- Some people in very precarious the same wounds, alleviate the cobacterium, a cousin of leprosy: situations received financial help same sufferings, and fight the same Buruli’s ulcer. In particular, atten- which allowed them to set their forms of discrimination. tion has been paid to improving the own micro-company. Through this Through conviction and through treatment of those afflicted with action we pursue three objectives: the force of faith, the dream of this disease and to the financing of we contribute to beating back lep- Raoul Follereau has become a re- research. rosy as it draws near to our doors; ality. In particular, the Foundation we allow families to start afresh; This is a question of commit- support programmes that led in and we take part in the support for ment, of free self-giving, of chang- DOLENTIUM HOMINUM N. 79-2012 25

es in mentality; a world without human being cannot be reduced to ence, to bad governance, to cor- leprosy is on the move. How pro- his body alone’. ruption and to everything that ductively laborious is charity in Each of the projects that we sup- tends to work against the right of truth! port bears this conviction and this every individual to a worthy exist- People with leprosy are the first hope. ence. beneficiaries. They are followed, Each one of them confirms out Fear and loneliness can weigh without any form of discrimina- commitment to the construction very heavily on the shoulders of tion, by every human being who, of a just and fraternal social or- our partners. For this reason, the like them, is despised and rejected der with the access of everyone to ties that unite us go beyond mere because of ignorance and poverty. health, to knowledge and to dig- financial support and express au- For each one of them we also ap- nity. thentic accompanying and a shared peal to solidarity in order to assure These rights are sacred and in- fight in order to try to alleviate the justice and love for everyone. violable to the point of requiring as suffering of the world. The heirs of Raoul Follereau, a counterpart the obligation to de- Thus, together, we contribute who proclaimed that ‘a leper suf- fend them: the right of one person our stone to the building of a world fers because he has leprosy and is a becomes the duty of another. without forms of leprosy, to the ed- leper at the same time’, we believe, This assumes facing up to prej- ification of Civilisation of Love! like H.E. Msgr Zimowski, that ‘a udices, to instability, to indiffer- Thank you for listening to me.

The New Challenges for Cooperation between Catholic Health-Care Associations

FR. JÁN Dˇ ACˇ OK, SJ sustained by the awareness that nized and protected and the lives The Pontifical Gregorian we have received it as a gift and of all are defended and enhanced’ University, are sent to preach it to all human- (EV, n. 90). Rome ity, “to the ends of the earth” (Acts This article seeks to present dis- 1:8). With humility and gratitude cuss certain strategies of the last we know that we are the people century, the enemies of human he importance of cooperation of life and for life, and this is how life which are seen as challenges Tbetween Catholic health-care we present ourselves to everyone for cooperation between Catholic association in the promotion of the (EV, n. 78).1 health-care associations, as well culture of life is very clear. On the The importance of the mission as a summarising description of other hand, however, the belief is of Catholic associations, as well, certain experiences in favour of growing that more should be done. is strongly stressed by John Paul life in Slovakia. It also proposes This applies in particular when an II himself: ‘If charity is to be re- a model for cooperation at an in- overall view of the contemporary alistic and effective, it demands ternational level. world and the capacities of the that the Gospel of life be imple- present media is engaged in. With mented also by means of certain respect to a new culture of life, forms of social activity and com- The Eastern General Plan one need only refer to the fourth mitment in the political field, as a chapter of the encyclical Evange- way of defending and promoting In the years 1941-2, according lium vitae where John Paul II en- the value of life in our ever more to the government of that time, courages a decided commitment complex and pluralistic societies. the German nation, seen as being connected with the new evange- Individuals, families, groups and ‘without living space’, was jus- lisation: ‘Evangelization is an all- associations, albeit for different tified in its settlement and Ger- embracing, progressive activity reasons and in different ways, all manisation of the ‘Eastern occu- through which the Church partici- have a responsibility for shaping pied territories’. This vision was pates in the prophetic, priestly and society and developing cultural, strengthened by the hope that royal mission of the Lord Jesus… economic, political and legislative there would be a very rapid mili- This is also the case with regard to projects which, with respect for tary success, as had been the case the proclamation of the Gospel of all and in keeping with democrat- in France and Poland. The gov- life, an integral part of that Gospel ic principles, will contribute to the ernment of the United States of which is Jesus Christ himself. We building of a society in which the America was also convinced that are at the service of this Gospel, dignity of each person is recog- the resistance of the Soviet Union 26 DOLENTIUM HOMINUM N. 79-2012

would last for only a short time. Romania, Russia, Slovenia, Slo- same methods wanted by the Na- This encouraged the authors of vakia, the Ukraine and Hunga- zis were used? Why was it that a the Eastern General Plan to great ry) held a meeting. This meeting general protest and condemnation commitment to the achievement of sought to assess research and ser- was not heard? their intentions. One of the prob- vices in the field of reproductive lems for the Germanisation of the health and cooperation in support- ‘Eastern living space’ was the ex- ing reproductive health in the vari- Some Examples from Slovakia isting population which had not ous populations of these countries. been eliminated by the war, politi- This meeting was organised to- a) Programmes of sex education cal persecution or the systematic gether with the International Com- liquidation of the Jews. Thus the mittee for Research in Reproduc- After the Velvet Revolution ‘extraordinary biological strength tion (ICRR) in , the World (1989), Slovakia became a witness of the reproduction of neighbour- Health Organisation (WHO), and to attempts to introduce practices ing peoples in the East’ showed the Collaborating Centre for Re- into daily life that could have had itself to be very dangerous. For search in Human Reproduction very negative and long-term con- these reasons, in addition to evac- in Szeged, with the technical help sequences. Experiments have in- uation and deportations, demo- of the United Nations Develop- tensified over recent years. One graphic-political solutions were ment Programme (UNDP), the is dealing here with repeated at- also drawn up.2 In the proposals United Nations Population Fund tempts to introduce liberal sex ed- that were drawn up it was empha- (UNFPA), the World Bank, and ucation into state education at all sised that the birth rate of the Rus- the WHO Special Programme of levels. The first attempt goes back sian zone had to be below the Ger- Research, Development and Re- to the middle 1990s: with the ap- man birth rate. Through the press, search Training in Human Repro- proval of the Ministry of Edu- radio, television, films, leaflets duction in Geneva. Those taking cation of the Slovak Republic, and public lectures etc., the be- part drew up the Szeged Decla- teaching programmes and vide- lief had to be created that it was ration which analysed reproduc- ocassettes were prepared and dis- dangerous to have children. It was tive health in the region, identi- tributed for all kinds of schools. necessary to show the costs con- fied the problems in this field and Thanks to lay people involved in nected with the raising of children proposed fourteen recommenda- the field of health care and in par- and also what it was possible to tions. Amongst these last were to ticular to the Slovak Bishops’ Con- obtain with money that was saved. be found, in particular, the follow- ference a successful attempt was Through this propaganda, a strong ing: assuring a high use of contra- made to block the introduction of campaign had to be organised di- ception: drawing up national plans liberal sex education and all the rected towards the spread of con- for planned fatherhood with high programmes were withdrawn from traceptives which would be sup- quality services, in particular safe schools. In 2004 the Ministry for plied through mass production. abortion; helping sex education in Health committed itself to intro- The propagation and the spread of schools; encouraging women and ducing the National Programme contraception and abortion were men as regards surgical sterilisa- for the Protection of Sexual and not to be punished. In this plan, the tion; involving governmental and Reproductive Health and this was creation of institutions specialised non-governmental organisations; proposed again in the years 2007, in abortions, the propagation of and facilitating cooperation and 2008 and 2009 under the title ‘Na- voluntary sterilisation and divorce communication in the field of re- tional Programme for the Care of were recommended. Victory in the productive health between coun- Women, Safe Motherhood and field of births would be achieved tries of the region. Two bodies, the Reproductive Health.5 It involved when the Russian population was International Committee for Re- not only information on sexual convinced of the advantages of search in Reproduction in Geneva diseases but also the encouraging having one or two children. In the and the Collaborating Centre for and the teaching of the use of con- plan it was also observed that the Research in Human Reproduction traceptives, in particular the con- Germans could not be interested in in Szeged, took the initiative in the dom, and ‘services’ of sexual and increasing the non-German popu- coordination of cooperation be- reproductive health were also rec- lation in the occupied territories.3 tween the organisations that were ommended: contraception of all at the meeting, as did other organ- kinds, safe abortion, surgical steri- isations with similar aims.4 The lisation, etc. And naturally enough The Szeged Declaration meeting at Szeged and the Szeged everything was to be financed by Declaration were seen as a prepa- public funds. In these campaigns On 25-27 October 1993, in Sze- ration at a regional level for the in- the representatives of the Slovak ged (Hungary), the representatives ternational conference of the UN Society for Planned Paternity (a of governmental, inter-govern- on population and development faithful child and member of the mental and non-governmental or- which was held in Cairo in 1994. IPPF) took part, and the same was ganisations of sixteen countries of But how was it that in anoth- true of radical feminists. Both cat- Central and Eastern Europe (Al- er historical and peaceful context egories were very arrogant. Once bania, Armenia, Bulgaria, Croatia, the same strategy was arrived at again, with the close cooperation Estonia, Georgia, Latvia, Lithu- against human life as that of the of involved lay people, Catholic ania, Poland, the Czech Republic, Nazi period? Why was it that the associations and the Slovak Bish- DOLENTIUM HOMINUM N. 79-2012 27

ops’ Conference managed to block ops’ Conferences. After many in- year for the state budget. It was all these attempts. In short, the pro- itiatives and close cooperation expected that the complex every grammes of sex education have al- between Catholic institutions and year would be visited by about ready been completely drawn up other representatives of the Cath- five million people. and it is a matter of only seeking olic hierarchy, in June 2009 the Naturally enough, this com- the ways and the suitable moment government decided that given plex would also have had very to introduce them into daily life… the economic and financial crisis destructive and long-term conse- it could not assure the financial quences for moral life in Slova- b) The UNFPA resources for the Regional Office kia and neighbouring countries. and it cancelled its previous deci- It could certainly have increased In the year 2000 the United Na- sion. At the plenary meeting of the compulsive gambling, with seri- tions Fund for Population Action European Bishops’ Conference in ous damage for many individu- (UNFPA) wanted to have its Re- Paris (October 2009) the initiatives als, with the destruction of many gional Office for the countries of of the Bishops’ Conference of Slo- families, with a massive spread Central and Eastern Europe and vakia were appreciated and all the of drugs, drug addiction, prostitu- Central Asia located in Bratis- European Bishops’ Conference tion, Mafia-style activity, organ- lava. This concern was also sup- were invited to engage in close co- ised crime, etc. In December 2009 ported by certain members of the operation in other fields as well. a petition was launched which then government of the Slovak spread throughout Bratislava and Republic, but this office was not c) The Metropolis mega-casino then the whole of Slovakia, and created. On 14 January 2009 the of Bratislava – Petržalka this obtained more than 125,000 government of Slovakia decid- signatures, as a protest against the ed that the Regional Office of the In 2010 the idea was to begin construction of this complex. At UNFPA could have its headquar- the construction of the largest the beginning and in the develop- ters in Bratislava and its activi- complex of gaming houses and ment of the petition certain Cath- ties were to have begun on 1 July entertainment in Europe on the olic and civil associations were 2009. The government delegated outskirts of Bratislava. It was as- very active, in particular Fórum the Minister for Foreign Affairs sumed that the building works života (The Forum for Life). In to sign a contract between Slova- would last between three and five this case as well some represent- kia and the Fund for Population. years. This complex was to have atives of the Bishops’ Confer- The government wanted to offer been on a surface of about thir- ence of Slovakia were involved. about 150 officials of the UNFPA ty hectares, located on the bor- In November 2010 a majority of appropriate space, and committed der with Austria and Hungary, on parliament voted in favour of the itself to equipping all the offices the crossroads of the motorways petition and thus blocked the con- and paying the yearly rent of about from Hungary to the Czech Re- struction of the complex. 215,000 euros. It is known that the public and from Austria, and of a UNFPA propagates abortion, ster- value of about 1,500 million eu- d) The culture of death ilisation and contraception and is ros. Three or four years ago, the seen as an anti-Christian and anti- same American group, Harrah’s This has, unfortunately, its rep- Catholic institution from the point Entertainment (to which belong resentatives in Slovakia as well. of view of the value of human life, similar complexes in Las Vegas There are over twenty non-gov- the family, responsible procrea- and other parts of the world), had ernmental institutions and organ- tion and the responsible upbring- a project rejected in Slovenia, isations which through their pro- ing and education of young peo- near to the frontier with Italy and grammes are against human life ple. It is very interesting that 39 Austria. The project in Bratislava- and dignity, and in particular are countries applied diplomatic pres- Petržalka was supported by the against conceived life and unborn sure for the office to be in Brati- former Minister of Finance whose life. The most active of these are: slava. During the plenary session intention was the strengthening the Slovak Society for Planned of the Slovak Bishops’ Conference of tourism and promoting jobs. Fatherhood – a member of the (16-17 March 2009) a letter to the This complex included a num- IPPF –, the IPPF, the Centre for Prime Minister was drawn up and ber of restaurants, three hotels, Reproductive Rights, Pro-Choice, handed in and he was called upon a golf course and wellness, con- the Slovak Ženská Lobby (a wom- to eliminate the Regional Office of gress centres, a multifunction hall, en’s lobby in Slovakia), Gender the UNFPA. In May 2009 Msgr. shops (a shopping centre), galler- Mainstreaming and organisations F. Tondra, the President of the Slo- ies, an aquatic park and the larg- that propagate homosexuality. vak Bishops’ Conference informed est casino (in an American style) The initiatives of the culture of all the Bishops’ Conferences of in the whole of Europe with over death, and in particular those in Europe and the representatives of 500 places for slot machines. Dur- favour of abortion, contraception the Orthodox Churches of Central ing the building of this complex it and homosexuality are sponsored and Eastern Europe on this situa- would have been possible to cre- by certain private organisations, tion, asking for solidarity and help ate about 20,000 jobs, after the for example Soros – The Open for Slovakia. completion of the complex about Society Fund – and institutions in He received encouraging an- 9,000 new permanent jobs, with Slovakia and a number of coun- swers from many European Bish- 600 euros in tax revenues every tries such as the United States of 28 DOLENTIUM HOMINUM N. 79-2012

America, the European Union, vakia and seeks to remember all Conclusion Denmark, Norway, Lichtenstein, babies killed through abortion and Iceland and the Czech Republic. babies who died because of mis- As we have seen, unfortunate- The institutions and the organ- carriages, with encouragement for ly, in the fight against human life isations of the culture of death the children of these latter. any ideology, such as Nazism, and their activities in Slovakia Communism or Liberalism, is ac- are monitored by the Leo XIII In- ceptable. One may observe that stitute. This was founded in May Further cooperation the strategies have been similar. 2009 and began to work publicly For this reason, the culture of life on 17 November 2009 – twenty It has been observed that the needs and will need every finger, years after the Velvet Revolution strategies against human life are every hand, every head and every when the European Court for Hu- very well organised and always heart. Only with the Lord of life man Rights created the Lautsi case generously financed. This reality and working to together can we which was directed against cruci- should be a very important chal- do much more. In this approach fixes in Italian schools. The Euro- lenge for Catholic health-care as- we are also encouraged by Bene- pean Union has clearly shown that sociations as well. Usually, at a dict XVI who in Caritas in veri- it has an anti-Christian stance. The national level one notices the lack tate writes: ‘God’s love calls us to Leo XIII Institute is an association of an overall vision. Faced with move beyond the limited and the of young lay Catholics who want a concrete problem, he following ephemeral, it gives us the cour- to mobilise Slovak society to pro- kinds of questions are heard: what age to continue seeking and work- tect the culture of life, the Church, do other countries do as regards ing for the benefit of all, even if and the nation. this problem? How have they this cannot be achieved immedi- faced up to it? With whom and ately and if what we are able to e) The culture of life – Fórum how should one cooperate? How achieve, alongside political au- života (The Forum for Life) and where should the experience thorities and those working in the that has been acquired be applied? field of economics, is always less The Forum for Life is a non- As regards the defence of human than we might wish. God gives governmental association that was life we are at war and we will be at us the strength to fight and to suf- founded in 2001 and brings to- war until the end of the world. In fer for love of the common good, gether 38 organisations and tens of war it is very important to under- because he is our All, our greatest individuals. It aims at respect for, stand the strategy of the enemy and hope’ (CiV, n. 78). and the protection of, every hu- those who work with him. In a few man life from conception to natu- words, in today’s world one must ral death and promotes support for know who is who, how he works, Notes the family. The Forum for Life has with whom and how one should activities in three fields: preven- work, with all of this being ani- 1 In another place of the same encycli- cal John Paul II continues: ‘By virtue of our tion, advocacy and concrete help. mated by the culture of life. And sharing in Christ’s royal mission, our sup- Amongst its various projects, the for this reason, it is very impor- port and promotion of human life must be following should be emphasised: tant to create a number of centres accomplished through the service of char- ity, which finds expression in personal wit- 1) 25 March – Day of the Con- in various places in the world that ness, various forms of volunteer work, so- ceived Child. This is a national could observe the activities and the cial activity and political commitment. This campaign which seeks to propa- strategies of the institutions and or- is a particularly pressing need at the pre- sent time, when the “culture of death” so gate respect for every conceived ganisations involved in the culture forcefully opposes the “culture of life” and and unborn child. An external sign of death and, on the other hand, often seems to have the upper hand’. In Car- of this campaign is a white strip could observe the activities and the itas in veritate Benedict XVI suitably em- phasises, along the same lines: ‘Yet we must worn on jackets for the whole of strategies of the institutions and or- not underestimate the disturbing scenarios the week of 15 March. Those who ganisations involved in the culture that threaten our future, or the powerful new wear a white strip demonstrate of life. Initiatives connected with instruments that the “culture of death” has at its disposal’ (CiV, n. 75). their respect for every conceived the culture of life could be useful 2 ‘Generálny plán Východ (Dejiny sa ni- child. A part of this national cam- not only as information but also kdy neopakujú?)’, in «Kultúra smrti» ver- paign is an international confer- as motivations for activity in oth- sus «kultúra života» – súčasná situácia, sú- časné potreby, súčasné možnosti – Zborník ence entitled: ‘Choose Life’. 2) er places. These centres could be- prednášok, Eds. Konferencia vyšších rehoľ- The Anton Neuwirth Protector of tween them create an international ných predstavených na Slovensku – Kon- Life Prize. This prize is awarded network with the exchange of in- ferencia vyšších predstavených ženských rehôľ na Slovensku: Košice, 12.11.2010, every year to a personality from formation. In this way, one could Príloha 3. Slovakia, to a personality from hope that the sophisticated strate- 3 ‚Generálny plán Východ (Dejiny sa ni- abroad and to an organisation for gies of the culture of death can also kdy neopakujú?)’, in «Kultúra smrti» versus «kultúra života...», p. 3. merits in the defence of life. 3) The be perceived in other parts of the 4 ‘Szegedská deklarácia’, in «Kultúra candle for unborn children. This world and one can strengthen the smrti» versus «kultúra života...», pp. 1-6. campaign is organised on 2 No- culture of life. Catholic health-care 5 Cf. Ďačok, J., ‘Úvod k slovenskému vy- daniu’, in Schooyans, M., Evanjelium. Ako vember (the commemoration of all associations could provide very ef- čeliť svetu v rozvrate?, (Inštitút Leva XIII, deceased faithful) throughout Slo- fective help in this field. Bratislava, 2010), p. 18. DOLENTIUM HOMINUM N. 79-2012 29

Conclusions

H.E. MSGR. SERGIO PINTOR communion and of mission. In the by small steps a growth in quality Bishop of Ozieri, Italy. Church: the people of God, rooted and incisiveness. Consultor of the Pontifical in the communion of God: Father I will refer to only some of the Council for Health Care and Son and Holy Spirit. needs that have emerged: Workers, We have celebrated in the – The need to be ‘authentic’ and the Holy See Church, the sign and instrument ‘true’, without occasional ‘masks’ of the love and care of God to- or other interests; wards every one of his children. A – to be more united and open to he conclusions of this closing Church that has as her path to fol- cooperation, both within individ- Tseminar of the twenty-fifth low and travel that of her Teach- ual associations and between dif- anniversary of the institution of er, Jesus Christ. The pathway of ferent associations, and as open- the Pontifical Council for Health the Incarnation which was chosen ness to the whole of the Church; Care Workers cannot certainly by him as the taking on of our hu- – to be capable of service and claim to capture the richness of manity with all its frailties, with free giving; this day, with its various moments the exception of sin; the pathway – to be true witnesses to a care and various papers. However, I of service and total self-giving, for the lives and the health of peo- believe that it is useful to refer under the sign of full gratuitous- ple which is based upon love, up- to its profound meaning, to refer ness. on high quality, and upon a spirit to some elements that emerged, Such are the riches of our ‘cel- of service and gratuitousness; and to suggest some undertakings ebrating’ which, while it makes – to grow in a spirit of catholic- within the perspective of a conti- us feel immersed in the mystery ity and missionary endeavour. nuity of our service and our jour- of the God of Love, also makes us ney. feel inseparably immersed in the It is self-evident that all of these mystery of man so as to take care values and approaches should be of all our brothers and sisters. lived at the level of daily life and 1. The Meaning of the that membership of a Catholic as- Celebration of the sociation involved in the world of Twenty-Fifth Anniversary 2. Catholic Associationism: health and health care should be of the Institution and Life the Role of the Christian interpreted and experienced as of the Pontifical Council Laity in the World of Health ‘being yeast’ that is positive in in- for Health Care Workers and Health Care novation, and not as membership of a ‘power group’ for one’s own It is important to ask oneself, In the light of the Church which self-interest. first of all, who and what have we celebrates and her mysterious di- In particular, those associations sought to celebrate and why? The mension, which has just been that are present here today with beginning of this day, with the referred to, one can have a bet- their representatives at an inter- celebration of the Eucharist, pre- ter understanding of the role of national level (the association of sided over by H.E. Msgr. Zigmunt Christian lay people in the world Catholic doctors, Catholic phar- Zimowski, helped us immediately of health and health care, both as macists, Catholic women nurses) to understand the meaning of our a personal commitment and as a have laid emphasis on the need ‘celebrating’. commitment expressed through for ongoing training pathways at We have celebrated, and we Catholic associations. a variety of levels. have sought to celebrate, the God This is a subject on which we I believe, however, that other of life and the source of life. The have been able to reflect, with the realities and other subjects should mystery of God, as mystery of sharing of experiences, of prob- not be forgotten, new ones as life and love. And, within and in lems and of interesting prospects: well, which interact in health care the light of the mystery of God, riches that cannot be summarised (associations of social/health-care we have celebrated the mystery within the limitations of a conclu- volunteers, social workers, psy- of man, of our lives, which share sion. chologists, administrators, peo- in the Easter of the Lord Jesus However, it seems to me to be ple involved in various ways and and are redeemed and saved in appropriate to emphasise how im- with different services in care and him. portant elements have emerged assistance…). We have celebrated in order to which should be taken up so that Equally, I wish to stress the give thanks, to live the present il- they can continue to be reflected need for the paying of especial lumined by the faith, so as to con- on the different realities in which attention today to the various struct the future in hope. we live and work, so as to renew health-care structures and institu- We have celebrated in the mys- ourselves internally as regards tions based on the Gospel which tery of the Church, as mystery of our motivations, and then plan are undergoing times and condi- 30 DOLENTIUM HOMINUM N. 79-2012

tions that are difficult. As well as tism. A Christian is asked, both at of community and of belonging to the need to develop at an interna- a personal level and at the level of the Church. tional level as well an Internation- his or her Christian community, d. We should appreciate more al Association of Catholic Health- to re-transcribe ‘the parable of the the ‘World Day of the Sick’ as a Care Structures and Institutions. Good Samaritan in the communi- itinerary of education in Christian cation of the suffering of the love communities and as a stimulus of healing and the consolation of and opportunity for dialogue and 3. Some Special Concerns Jesus Christ’ (CL, n. 53). proposals in the health-care world b. In the world of health and and in civil society. In order to develop and make health care the presence and the One thing is certain: only more responsive ‘pastoral care action of people who are trained through a shared commitment in health’, in which everyone and qualified at a spiritual, pas- and with a renewed hope rooted feels involved, and in continuity toral and professional level is in- in that spring that is the Lord Je- with the various needs that have creasingly necessary. sus, the physician of bodies and already emerged, it may be use- c. We should promote coordi- souls, together and at all levels, ful, in conclusion, to refer in an nation and practical cooperation can we contribute to pastoral care essential way to certain concerns between the various associations in health and to an integral care of and commitments: that act in the health-care world health which educates and places a. Helping the faithful to redis- and health care, overcoming the the person at the centre of things cover the gift of faith as a mis- risk of forms of personal interest and looks at the other, especial- sionary vocation and a vocation or an exaggerated interest in effi- ly if sick and suffering, with the of service that is rooted in bap- ciency, so as to open up to a sense heart of God. DOLENTIUM HOMINUM N. 79-2012 31

The Twentieth World Day of the Sick

11 February 2012 32 DOLENTIUM HOMINUM N. 79-2012

MESSAGE OF THE HOLY FATHER BENEDICT XVI ON THE OCCASION OF THE TWENTIETH WORLD DAY OF THE SICK (11 FEBRUARY 2012) “Stand up and go; your faith has saved you” (Lk 17:19)

Dear Brothers and Sisters,

On the occasion of the World Day of the Sick, which we will celebrate on 11 February 2012, the Memorial of Our Lady of Lourdes, I wish to renew my spiritual closeness to all sick people who are in places of care or are looked after in their families, expressing to each one of them the solici- tude and the affection of the whole Church. In the generous and loving welcoming of every human life, above all of weak and sick life, a Christian expresses an important aspect of his or her Gospel witness, following the example of Christ, who bent down before the material and spiritual suffer- ings of man in order to heal them.

1. This year, which involves the immediate preparations for the Solemn World Day of the Sick that will be celebrated in Germany on 11 February 2013 and will focus on the emblematic Gospel figure of the Good Samaritan (cf.Lk 10:29-37), I would like to place emphasis upon the “sacra- ments of healing”, that is to say upon the sacrament of Penance and Reconciliation and that of the Anointing of the Sick, which have their natural completion in Eucharistic Communion. The encounter of Jesus with the ten lepers, narrated by the Gospel of Saint Luke (cf. Lk 17:11- 19), and in particular the words that the Lord addresses to one of them, “Stand up and go; your faith has saved you” (v. 19), help us to become aware of the importance of faith for those who, burdened by suffering and illness, draw near to the Lord. In their encounter with him they can truly experi- ence that he who believes is never alone! God, indeed, in his Son, does not abandon us to our an- guish and sufferings, but is close to us, helps us to bear them, and wishes to heal us in the depths of our hearts (cf. Mk 2:1-12). The faith of the lone leper who, on seeing that he was healed, full of amazement and joy, and unlike the others, immediately went back to Jesus to express his gratitude, enables us to perceive that reacquired health is a sign of something more precious than mere physical healing, it is a sign of the salvation that God gives us through Christ; it finds expression in the words of Jesus: your faith has saved you. He who in suffering and illness prays to the Lord is certain that God’s love will never abandon him, and also that the love of the Church, the extension in time of the Lord’s saving work, will never fail. Physical healing, an outward expression of the deepest salvation, thus reveals the importance that man – in his entirety of soul and body – has for the Lord. Each sacra- ment, for that matter, expresses and actuates the closeness of God himself, who, in an absolutely freely-given way, “touches us through material things … that he takes up into his service, making them instruments of the encounter between us and himself” (Homily, Chrism Mass, 1 April 2010). “The unity between creation and redemption is made visible. The sacraments are an expression of the physicality of our faith, which embraces the whole person, body and soul” (Homily, Chrism Mass, 21 April 2011). The principal task of the Church is certainly proclaiming the Kingdom of God, “But this very proclamation must be a process of healing: ‘bind up the broken-hearted’ (Is 61:1)” (ibid.), accord- ing to the charge entrusted by Jesus to his disciples (cf. Lk 9:1-2; Mt 10:1,5-14; Mk 6:7-13). The tandem of physical health and renewal after lacerations of the soul thus helps us to understand bet- ter the “sacraments of healing”. DOLENTIUM HOMINUM N. 79-2012 33

2. The sacrament of Penance has often been at the centre of the reflection of the Church’s Pas- tors, specifically because of its great importance in the journey of Christian life, given that “The whole power of the sacrament of Penance consists in restoring us to God’s grace, and joining with him in an intimate friendship” (Catechism of the Catholic Church, 1468). The Church, in continu- ing to proclaim Jesus’ message of forgiveness and reconciliation, never ceases to invite the whole of humanity to convert and to believe in the Gospel. She makes her own the call of the Apostle Paul: “So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God” (2 Cor 5:20). Jesus, during his life, proclaimed and made present the mercy of the Father. He came not to condemn but to forgive and to save, to give hope in the deepest darkness of suffering and sin, and to give eternal life; thus in the sacrament of Pen- ance, in the “medicine of confession”, the experience of sin does not degenerate into despair but encounters the Love that forgives and transforms (cf. John Paul II, Post-Synodal Apostolic Exhor- tation Reconciliatio et Paenitentia, 31). God, “rich in mercy” (Eph 2:4), like the father in the Gospel parable (cf. Lk 15:11-32), does not close his heart to any of his children, but waits for them, looks for them, reaches them where their rejection of communion imprisons them in isolation and division, and calls them to gather around his table, in the joy of the feast of forgiveness and reconciliation. A time of suffering, in which one could be tempted to abandon oneself to discouragement and hopelessness, can thus be transformed into a time of grace so as to return to oneself, and like the prodigal son of the parable, to think anew about one’s life, recognizing its errors and failures, longing for the embrace of the Father, and following the pathway to his home. He, in his great love, always and everywhere watches over our lives and awaits us so as to offer to every child that returns to him the gift of full reconciliation and joy.

3. From a reading of the Gospels it emerges clearly that Jesus always showed special concern for sick people. He not only sent out his disciples to tend their wounds (cf. Mt 10:8; Lk 9:2; 10:9) but also instituted for them a specific sacrament: the Anointing of the Sick. The Letter of James attests to the presence of this sacramental act already in the first Christian community (cf. 5:14-16): by the Anointing of the Sick, accompanied by the prayer of the elders, the whole of the Church commends the sick to the suffering and glorified Lord so that he may alleviate their sufferings and save them; indeed she exhorts them to unite themselves spiritually to the passion and death of Christ so as to contribute thereby to the good of the People of God. This sacrament leads us to contemplate the double mystery of the Mount of Olives, where Je- sus found himself dramatically confronted by the path indicated to him by the Father, that of his Passion, the supreme act of love; and he accepted it. In that hour of tribulation, he is the mediator, “bearing in himself, taking upon himself the sufferings and passion of the world, transforming it into a cry to God, bringing it before the eyes and into the hands of God and thus truly bringing it to the moment of redemption” (Lectio Divina, Meeting with the Parish Priests of Rome, 18 Febru- ary 2010). But “the Garden of Olives is also the place from which he ascended to the Father, and is therefore the place of redemption … This double mystery of the Mount of Olives is also always ‘at work’ within the Church’s sacramental oil … the sign of God’s goodness reaching out to touch us” (Homily, Chrism Mass, 1 April 2010). In the Anointing of the Sick, the sacramental matter of the oil is offered to us, so to speak, “as God’s medicine … which now assures us of his goodness, offering us strength and consolation, yet at the same time points beyond the moment of the illness towards the definitive healing, the resurrection (cf.Jas 5:14)” (ibid.). This sacrament deserves greater consideration today both in theological reflection and in pastoral ministry among the sick. Through a proper appreciation of the content of the liturgical prayers that are adapted to the various human situations connected with illness, and not only when a person is at the end of his or her life (cf. Catechism of the Catholic Church, 1514), the Anointing of the Sick should not be held to be almost “a minor sacrament” when compared to the others. Attention to and pastoral care for sick people, while, on the one hand, a sign of God’s tenderness towards those who are suffering, on the other brings spiritual advantage to priests and the whole Christian community as well, in the awareness that what is done to the least, is done to Jesus himself (cf. Mt 25:40). 34 DOLENTIUM HOMINUM N. 79-2012

4. As regards the “sacraments of healing”, Saint Augustine affirms: “God heals all your infirmi- ties. Do not be afraid, therefore, all your infirmities will be healed … You must only allow him to cure you and you must not reject his hands” (Exposition on Psalm 102, 5; PL 36, 1319-1320). These are precious instruments of God’s grace which help a sick person to conform himself or her- self ever more fully to the mystery of the death and resurrection of Christ. Together with these two sacraments, I would also like to emphasize the importance of the Eucharist. Received at a time of illness, it contributes in a singular way to working this transformation, associating the person who partakes of the Body and Blood of Christ to the offering that he made of himself to the Father for the salvation of all. The whole ecclesial community, and parish communities in particular, should pay attention to guaranteeing the possibility of frequently receiving Holy Communion, to those people who, for reasons of health or age, cannot go to a place of worship. In this way, these broth- ers and sisters are offered the possibility of strengthening their relationship with Christ, crucified and risen, participating, through their lives offered up for love of Christ, in the very mission of the Church. From this point of view, it is important that priests who offer their discreet work in hospi- tals, in nursing homes and in the homes of sick people, feel they are truly “’ministers of the sick’, signs and instruments of Christ’s compassion who must reach out to every person marked by suf- fering” (Message for the XVIII World Day of the Sick, 22 November 2009). Becoming conformed to the Paschal Mystery of Christ, which can also be achieved through the practice of spiritual Communion, takes on a very particular meaning when the Eucharist is admin- istered and received as Viaticum. At that stage in life, these words of the Lord are even more tell- ing: “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day” (Jn 6:54). The Eucharist, especially as Viaticum, is – according to the definition of Saint Igna- tius of Antioch – “medicine of immortality, the antidote for death” (Letter to the Ephesians, 20: PG 5, 661); the sacrament of the passage from death to life, from this world to the Father, who awaits everyone in the celestial Jerusalem.

5. The theme of this Message for the Twentieth World Day of the Sick, “Stand up and go; your faith has saved you”, also looks forward to the forthcoming Year of Faith which will begin on 11 October 2012, a propitious and valuable occasion to rediscover the strength and beauty of faith, to examine its contents, and to bear witness to it in daily life (cf. Apostolic Letter Porta Fidei, 11 October 2011). I wish to encourage sick people and the suffering always to find a safe anchor in faith, nourished by listening to the Word of God, by personal prayer and by the sacraments, while I invite pastors to be increasingly ready to celebrate them for the sick. Following the example of the Good Shepherd and as guides of the flocks entrusted to them, priests should be full of joy, attentive to the weakest, the simple and sinners, expressing the infinite mercy of God with reassuring words of hope (cf. Saint Augustine, Letter 95, 1: PL 33, 351-352). To all those who work in the field of health, and to the families who see in their relatives the suf- fering face of the Lord Jesus, I renew my thanks and that of the Church, because, in their profes- sional expertise and in silence, often without even mentioning the name of Christ, they manifest him in a concrete way (cf. Homily, Chrism Mass, 21 April 2011). To Mary, Mother of Mercy and Health of the Sick, we raise our trusting gaze and our prayer; may her maternal compassion, manifested as she stood beside her dying Son on the Cross, accompany and sustain the faith and the hope of every sick and suffering person on the journey of healing for the wounds of body and spirit! I assure you all of a remembrance in my prayers, and I bestow upon each one of you a special Apostolic Blessing.

BENEDICTUS PP XVI

From the Vatican, 20 November 2011, Solemnity of our Lord Jesus Christ, Universal King. DOLENTIUM HOMINUM N. 79-2012 35

Keynote Address by Archbishop Zygmunt Zimowski on the Occasion of the Twentieth World Day of the Sick ST CHARLES BORROMEO SEMINARY, WENNEWOOD, PENNSYILVANIA SATURDAY, FEBRUARY 11, 2012

H.E. MSGR. of the Sick, Pope Benedict XVI’s grace, in the sense of the accept- ZYGMUNT ZIMOWSKI teaching on healthcare in his three ance and offering of salvific suf- President of the Pontifical Encyclicals, Deus Caritas est, Spe fering.”3 Council for Health Care Workers, Salvi and Caritas in Veritate, and Till then, the Day of the Sick the Holy See lastly the Message of the Holy Fa- had already been held for several ther for the Twentieth World Day years in some countries. Its exten- of the Sick. sion to the universal Church rep- our Excellencies, Reverend resented a significant step forward YFathers and all you health in the efforts to increase aware- care workers. It is indeed a great 1. Why Celebrate the World ness of and promote the initia- honor for me to be here with you Day of the Sick tives it calls for. He therefore in- today, to celebrate this Twenti- structed the Pontifical Council for eth World Day of the Sick, in the In response to a petition made Health Care Workers to make the Archdiocese of Philadelphia. I by the Pontifical Council for institution of this important day would like to express my heartfelt Health Care Workers, Blessed known to all those responsible for gratitude to Archbishop Charles John Paul II instituted the World pastoral care in health in the Con- Chaput, for warmly welcom- Day of the Sick on May 13, 1992. ferences of Bishops, in the inter- ing the suggestion to celebrate In his letter to Cardinal Fioren- national and international organ- this day with you, and at such a zo Angelini,1 then President of ization working in the vast field short notice working around the the Pontifical Council, he estab- of health care, so that in keeping clock to make this event possible. lished that it be celebrated each with local needs the whole People I thank those who have worked year on February 11, the liturgical of God may participate in its cel- closely with him, making all the commemoration of Our Lady of ebration: priests, religious and the necessary arrangements, espe- Lourdes. This initiative is, among lay faithful. cially the Auxilliary Bishop, Most others, an invitation to the uni- The reasons for the celebration Rev. John McIntyre, and Prof. versal Church to devote a special of the World Day of the Sick are John Haas, President of the Na- day of the year to praying, reflect- multiple; however, the Pope em- tional Catholic Bioethics Center, ing and sharing the conditions of phasizes six in particular:4 and Consultor of the Pontifical those suffering in spirit and body. Council for Health Care Work- It is to be remembered that on 1.1 To Increase the Awareness ers. My gratitude goes also to all the same date, February 11, 1984, of the People of God and those who have been working be- John Paul II chose to publish the Civil Society hind the curtains for the success Apostolic letter Salvifici Doloris, of this event. concerning the Christian mean- The World Day of the Sick has I have the joy and honor of con- ing of human suffering. Similar- the objective of sensitizing the veying to you the Blessing of the ly, on the same date February 11, People of God and consequently Holy Father Pope Benedict XVI, 1985, he established the Pontifical the various Catholic healthcare who on learning about my inten- Council for Health Care Work- institutions and civil society itself tion to celebrate the World Day of ers. Thus he explains that it was to the need to ensure best possible the Sick in Philadelphia asked me meaningful to set the same date care of the sick. to give his regards to the Arch- for the celebration of the World bishop, the bishops, clergy and Day of the Sick. “In effect, with a) Making the People of God religious and all the faithful un- Mary, the Mother of Christ, who Aware der their care. He also asked me was standing by the cross, we Caring for the sick and suf- to bless you on his behalf. I also pause before the crosses of man fering is one of the largest fields bring to you greetings from the today (Salvifici Doloris, 31).”2 in the Church’s pastoral action, Pontifical Council for Health Care Moreover, “Lourdes, one of the since it embraces all age groups. Workers and the eternal City. most beloved Marian sanctuaries Moreover the domain of health I propose to share with you a for the Christian people, is at once care is increasingly being expand- few reflections on the World Day a place and symbol of hope and ed by the extraordinary progress 36 DOLENTIUM HOMINUM N. 79-2012

in medical science and technolo- terference. Such an accusation is ing, Christ has also raised human gy and its application in the pre- due to ignorance of the Church’s suffering to the level of the Re- vention, diagnosis, treatment and inalienable right to intervene so as demption. Thus each man, in his rehabilitation of human ailments, to enlighten and guide her mem- suffering, can also become a shar- as well as the increase in life ex- bers and be a witness to the truth er in the redemptive suffering of pectancy and the socialization of before the world in questions con- Christ.”5 medicine. cerning the moral and spiritual or- Pastoral care in health ought to Today, medical science rec- der. help the sick people discover the ognizes the interaction between The laity are called upon to me- possibility they have to offer their medical care and moral, spiritu- diate, be the channels and defend suffering to God and to the broth- al and religious assistance to the the position of the Church in the ers and sisters.6 suffering. It must therefore be ac- civil domain and secular socie- knowledged that the expansion of ty. Such action translates into in- 1.3 To Involve Dioceses, the field of medical action ought creased awareness. Christian Communities and to be accompanied by a corre- Catholic associations of those Religious Families in the sponding growth of pastoral care active in health care (physicians, Pastoral Care of the Sick in health, involving the whole pharmacists, nurses, social work- Church community. ers, volunteers) are called upon The Church is one of the largest Unfortunately this reality is still to increase the awareness of civ- institutions engaged in the field of felt and experienced in an insuf- il society, using their recognized health policy and care, particular- ficient manner. In order to have social rights (conscientious ob- ly in numerous developing coun- this clear we could ask ourselves jection, mass media). They are to tries, because in following the ex- a few questions. How many local positively influence legislation in ample of her Divine Founder, she Churches have an up to date re- the healthcare field. always gives priority to the poor, cord of Catholic medical facili- the suffering and sick among ties? How many Conferences of 1.2 To Help the Sick Find Value those to whom she announces the Bishops have a commission for in Suffering Gospel. pastoral care in health and a Bish- The organization and promo- op in charge? The sense of impotence, of sol- tion of pastoral care in health is The number of priests and re- itude and later on abandonment favored in the Church by the ho- ligious in places of suffering and is a source of tremendous suffer- mogeneity of its internal struc- care has diminished due to the ing for the sick. In the face of the tures all over the world. More- crisis of vocations. Consequent- mysterious problem of pain and over there is unity of doctrine, ly there is also a lack of pastoral suffering, Christianity does not ideals and pastoral orientation, workers in health, which lowers propose either stoic resignation with a corresponding substantial the capacity to provide religious or hopeless fatalism, but it offers, unity in instruments for action. assistance to those who ask for it. in the Person of Christ, God made Most dioceses, parishes, mis- This is being exacerbated by the man, the key to reading the hu- sion stations have health insti- introduction of the day hospital man condition. “At one and the tutions in their territory. Many and home care, with their impact same time Christ has taught man priests, religious, permanent dea- on health ministry. to do good by his suffering and cons and laity are involved in Furthermore, many schools of to do good to those who suffer. the health care ministry. Numer- theology and major seminaries In this double aspect he has com- ous Religious Families have as- do not provide training in pastoral pletely revealed the meaning of sistance to the sick as a specific care in health. Some parishes are suffering.” (Salvifici Doloris, 30). charism or include it as one of not used to maintaining a census In the parable of the Good Sa- their main activities. An organ- of their own sick people, nor do maritan (Lk 10:33) our Lord in- ic involvement of all these insti- they have planned assistance for vites us to draw near to those suf- tutions would have far reaching them (Cf. CIC, can. 529 § 1), they fering as the first and obligatory effects in making the People of delegate it to the good will of in- step to helping the sick person God and civil society aware of the dividuals, yet the healthcare min- find value in suffering. problem of assistance for the suf- istry is an integral part of pasto- We can find value in suffer- fering. ral attention as a whole. There is ing by looking at the experience Also the cooperation among urgent need to work for increased of Christ, who took suffering on Bishops responsible for Pastoral awareness of the healthcare min- himself, out of love, so that man Care in Health within Confer- istry within the People of God. would not die but have eternal ences of Bishops and Major Su- life (Jn 3:16). To do good by suf- perior of religious institutes, as b) Making Civil Society Aware fering refers to Christ’s choosing well as heads of secular institutes Oftentimes when the Magiste- pain as a tool of redemption, he working in health, is a necessary rium of the Church calls the atten- overcomes the destructive power premise for raising awareness. tion of public officials to subjects of suffering and turns it into a mo- Thus the celebration of the World like birth control, abortion, eutha- ment of grace, an instrument of Day of the Sick constitutes an in- nasia and genetic manipulation, salvation. Moreover “in bringing itial moment of this converging it is accused of unwarranted in- about redemption through suffer- effort. DOLENTIUM HOMINUM N. 79-2012 37

1.4 To Foster Valuable therefore painful to observe that man as such” (n. 28). He then re- Commitment by Volunteers at the time of a drop in priestly minds us that “there will always and religious vocations, some of be suffering which cries out for Volunteers are recognized for the first places where the presence consolation and help. There will a special capacity to mobilize the of priests and religious has dimin- always be loneliness. There will whole social community and pro- ished have been healthcare facili- always be situations of material mote an authentic culture of soli- ties. need where help in the form of darity. Contemporary health care The celebration of the World concrete love of neighbor is in- which risks being excessively Day of the Sick ought to include dispensable” (ibid.). In brief we technical, institutionalized and the vocational dimension. Pasto- can say that every person, besides dehumanized can be completed ral care in health is a serious com- the care of the state, needs: loving in a valuable way by the active mitment by the Church and it has personal concern. charity of volunteers. Alongside to enter into the priorities of her It is therefore indispensable their good will and resolve to help overall pastoral care. It is a true, that the State “in accordance with those in need, there is currently a profound concrete and credible the principle of subsidiarity, gen- growing professionalism, which witness to charity. erously acknowledges and sup- becomes indispensable in sectors Healthcare facilities are the ports initiatives arising from the of special delicacy and complex- most frequented temples in the different social forces and com- ity. world. They are used by all peo- bines spontaneity with closeness Involving volunteers in a more ple irrespective of their age, sex to those in need. The Church is valuable way means also work- or religious affiliation. They offer one of those living forces: she is ing on their legal recognition and opportunities of ecumenical en- alive with the love enkindled by guarantees, providing them with a counter and collaboration in the the Spirit of Christ. This love does minimum number of instruments name of true charity. Thus the cel- not simply offer people material to work effectively. Dioceses, par- ebration of the World Day of the help, but refreshment and care for ishes and religious institutes have Sick ought to promote this dimen- their souls, something which of- a large part to play in encouraging sion too. ten is even more necessary than volunteer work. material support” (ibid). It has to be remembered that the 1.5 To Recall the Importance 2. Health Care Church’s charitable activity has to of the Spiritual and Moral in the Three Encyclicals be marked by a certain distinctive- Formation of Health Workers of Benedict XVI ness. It is not just about meeting the needs of the moment. “We are Health care workers are the Caring for the sick has al- dealing with human beings and first and principal mediators of ways been an integral part of the human beings always requires the Church’s pastoral action in Church’s mission. Consequent- something more than technically health. This makes their spiritual ly Pope Benedict XVI places the proper care. They need human- and moral formation particularly world of suffering at the centre ity. They need heartfelt concern” important, so as to empower them of his magisterium. In each of his (n. 31). Consequently, besides the in their ministry to the sick. This encyclicals he touches on the top- necessary professional training, formation is even more necessary ic as a great challenge for the con- care givers “need a ‘formation of today when the number of chap- temporary world. the heart’: they need to be led to lains (priests) and religious in that encounter with God in Christ nursing has diminished. 2.1 Deus Caritas est which awakens their love and The celebration of the World opens their spirits to others. As Day of the Sick will not live up In the first EncyclicalDeus a result, love of neighbor will no to its aim if it is not capable of in- Caritas est the Holy Father high- longer be for them a command- volving Catholic health workers, lights “caritas” in the health care ment imposed, so to speak, from above all physicians, paramed- institutions of the Church and the without, but a consequence deriv- ics, nurses, and administrative principle of subsidiarity (n.28). ing from their faith, a faith which personnel at healthcare facilities. The Pope observes that caring for becomes active through love (cf. The respective national and inter- and healing the sick is Christian Gal 5:6).” national organizations and associ- charity in action. This practice of ations must commit themselves to charity is as essential to her as the 2.2 Spe Salvi promoting this awareness. ministry of the sacraments and preaching of the Gospel (n. 22). In the second Encyclical Spe 1.6 To Recall the Importance Benedict XVI stresses that Salvi, Benedict XVI makes a of the Religious Assistance “love – caritas – will always strong affirmation concerning our to the Sick prove necessary, even in the most relationship with the suffering. just society. There is no order- He affirms that the “true measure Religious assistance to the sick ing of the State so just that it can of humanity is essentially deter- who directly or implicitly request eliminate the need for a service mined in relationship to suffering it is always urgent, especially in of love. Whoever wants to elimi- and to the sufferer” (n. 38). I wish cases of terminal patients. It is nate love is preparing to eliminate to quote here the words of the Ho- 38 DOLENTIUM HOMINUM N. 79-2012

ly Father in which he also exhorts weak or marginalized” (EV, 93). the culture of life and foster the us to have compassion towards Such a society does not promote best possible care for our suffer- the sick and suffering. authentic human development, for ing brothers and sisters. “A society unable to accept its it attends to some dimension of suffering members and incapable the person and undermines others. of helping to share their suffering Respect for life and its protec- 3. Reflections on the Message and to bear it inwardly through tion from conception to its natural of Pope Benedict ‘com-passion’ is a cruel and inhu- end cannot in anyway be detached for the Twentieth World Day man society… Indeed, to accept from questions concerning devel- of the Sick the “other” who suffers, means opment, especially in health pol- that I take up his suffering in such icy and service delivery. Today In the message for the Twen- a way that it becomes mine al- poverty still provokes high rates tieth World Day of the Sick, the so. Because it has now become of infant mortality in many re- Holy Father Benedict XVI lays a shared suffering, though, in gions, but in other parts there are emphasis upon the “sacraments which another person is present, practices of demographic control of healing”, which as we know this suffering is penetrated by the through the promotion of contra- are Penance and Reconciliation, light of love. The Latin word con- ception and even the imposition Anointing of the Sick and the solatio, “consolation”, expresses of abortion. Legislation contrary Eucharist received as viaticum. this beautifully. It suggests being to life is becoming widespread, with the other in his solitude, so creating an anti-birth mentality, 3.1 Stand up and go your faith that it ceases to be solitude. Fur- with frequent attempts to export has saved you thermore, the capacity to accept this mentality to other countries. suffering for the sake of good- “Openness to life is at the centre “Stand up and go; your faith ness, truth and justice is an essen- of true development. When a so- has saved you” (Lk 17:19), this is tial criterion of humanity” (ibi- ciety moves towards the denial or the theme of Pope Benedict XVI’s dem). The disciples of Christ and suppression of life, it ends up no Message for the 20th World Day particularly health care workers longer finding the necessary mo- of the Sick. In this year’s mes- have a big role to play in this con- tivation and energy to strive for sage the Holy Father highlights solatio. man’s true good.” (Caritas in Ver- the importance of faith during itate, n. 28). illness. Faith he says draws the 2.3 Caritas in Veritate Secondly, if authentic develop- sick person close to the Lord. “He ment has to promote the good of who in suffering and illness prays In the third Encyclical Caritas every human person, then it be- to the Lord is certain that God’s in Veritate, Benedict XVI, among comes difficult to reconcile eco- love will never abandon him, and other things, teaches on the re- nomic, scientific and technical also that the love of the Church, spect for human life and the de- progress with the persistent ineq- the extension in time of the Lord’s velopment of peoples. The Encyc- uities in the access to health care saving work, will never fail.” lical follows in the tradition and services, which is a fundamental The four evangelists testify to teaching of Populorum progres- human right. Many poor and mar- the fact that apart from preach- sio on the mission of the Church, ginalized people do not have ac- ing, Jesus’ main activity consisted which includes as its necessary cess to the medicines and other in healing people from sickness implication the promotion of in- life-saving technologies due to and infirmities. The healing mis- tegral human development, that the inaccessible costs or a poor sion of Jesus was a visible sign of is, one that promotes the good of healthcare infrastructure. More- God’s special care for those who every man and of the whole man; over, even in the rich countries are sick and suffering. authentic human development themselves there are wide gaps in Sickness, says the Pope, “is a concerns the whole of the person access to health care. In the face sign of evil in the world and in in every single dimension (Cari- of such situations of penury and man, whilst healing shows that tas in Veritate, nn. 11, 18). injustice, the Church has a mis- the Kingdom of God is near. Je- Benedict XVI particularly un- sion of truth to accomplish, so sus came to defeat evil at its root; derlines the link between life as to promote a society that is at- his healing anticipated his vic- ethics and social ethics, already tuned to man, to his dignity and tory, which came with his Death present in Humanae Vitae. He to his vocation. Caritas in Veri- and Resurrection.” For this rea- therefore reiterates the teaching tate invites all Christians and peo- son, “the decisive underlying at- of John Paul II affirming that: “a ple of good will to recognize and titude with which to face sickness society lacks solid foundations confront the evils of our day, es- is faith “in God’s love, which when, on the one hand, it asserts pecially in the fundamental sector radically defeats evil” (Benedict values such as the dignity of the of health. XVI, Angelus, Sunday, 5 Febru- person, justice and peace, but The issues raised by the Holy ary 2012). then, on the other hand, radically Father in these Encyclicals with Suffering and illness have al- acts to the contrary by allowing regard to health care, give us more ways been among the greatest or tolerating a variety of ways in reason to promote the celebration problems confronted in human which human life is devalued and of the World Day of the Sick, so life. “In illness, man experiences violated, especially where it is as to increase awareness, defend his powerlessness, his limitations, DOLENTIUM HOMINUM N. 79-2012 39

and his finitude. Every illness can healthy moment to experience the out to his children and calls them make us glimpse death” (CCC attention of others and pay atten- to the joy of forgiveness and rec- 1500). We know from experience tion to others” (Benedict XVI, An- onciliation. Through the encoun- that illness can be very destruc- gelus, Sunday, 5 February 2012). ter with the merciful and lov- tive, it can lead to feelings of iso- As Blessed John Paul II rightly ing Father in the sacrament of lation, discouragement, despair, affirmed, “the suffering, which is Penance the “time of suffering, mental depression and even to a present under so many different in which one could be tempted feeling of abandonment by God. forms in our human world, is also to abandon oneself to discour- How do we react to evil’s at- present in order to unleash love in agement and hopelessness, can tack? Normally we respond by fol- the human person, that unselfish thus be transformed into a time lowing the right treatment. Thank gift of one’s “I” on behalf of other of grace so as to return to one- God, medical research is continu- people, especially those who suf- self, and like the prodigal son of ously making progress, offering fer. The world of human suffering the parable, to think anew about hope to many sick people. Second- unceasingly calls for, so to speak, one’s life, recognizing its errors ly, “the Word of God teaches us another world: the world of hu- and failures, longing for the em- that the decisive underlying atti- man love; and in a certain sense brace of the Father, and following tude with which to face sickness is man owes to suffering that unself- the pathway to his home.” faith. Jesus said it repeatedly to the ish love which stirs in his heart It has to be remembered that people he healed: ‘your faith has and actions. The person who is a reconciliation with God also leads saved you,’ (Mk, 5:34-36). Even “neighbor” cannot indifferently to other reconciliations, which re- when facing death, faith can do pass by the suffering of another: pair relationships that were bro- what is humanly impossible. Faith this in the name of fundamental ken by sin – relationships with in what though? In God’s love.” human solidarity, still more in the God and the brethren. Even when healing does not oc- name of love of neighbor.” (Salvi- It is therefore important that cur and suffering continues, such fici Doloris, n. 29) sick people be helped to respond faith can “make a person more Caring for the sick is the re- to God’s gift of full reconciliation mature, helping him to discern sponsibility of the whole Church. and joy. in his life what is not essential so All baptized Christians should that he can turn toward that which share in this mutual charity, by 3.4 The Sacrament of Anointing is” (CCC 1501). In other words it doing all they can to help the sick of the Sick provokes a search for God and a return to health. We all have the return to Him. The trial moment responsibility to be concerned Pope Benedict XVI denounces becomes a moment of grace, a and helpful to the sick members the practice of treating the Sac- moment of spiritual awakening. in our family, in our community. rament of Anointing the Sick This has been the experience of It is our duty to use all the means as “almost a minor sacrament”. many saints (St. Francis of Assisi, that may help the sick, both phys- This sacrament he says “deserves St. Ignatius of Loyola). ically and spiritually (cf. General greater consideration today both Thus Benedict XVI, encour- Introduction to the Pastoral Care in theological reflection and in ages “sick people and the suffer- of the Sick, nn. 32-33). pastoral ministry among the sick.” ing always to find a safe anchor in “Heal the sick!” The Church This concerns the misconcep- faith, nourished by listening to the has received this charge from the tion and habit of administering Word of God, by personal prayer Lord and strives to carry it out by the sacrament almost exclusive- and by the sacraments.” taking care of the sick as well as ly when a sick person is close to by accompanying them with her death (Extreme Unction or Last 3.2 Following the example of prayer of intercession. She be- Anointing). This praxis has to be Christ lieves in the life-giving presence changed, so that the sign of God’s of Christ, the physician of souls medicine, which offers strength Christ’s preferential love for the and bodies. This presence is par- and consolation, may find its sick continues to draw the special ticularly active through the sacra- proper place not only within hos- attention of Christians towards ments” (CCC 1509). In the sacra- pitals and other places of care and those who suffer in body and soul ments Christ touches the sick in assistance, but also become part and is a source of tireless efforts order to heal them. of the ordinary care that pastors to comfort them (CCC 1503). By The sacraments express and solicitously offer in their parishes, so doing Christians express an im- actuate God’s closeness to us. In to those who are sick or elderly, portant aspect of their Gospel wit- them God touches us through ma- with the participation of the fami- ness, following “the example of terial things, which he takes up lies and the parish community. Christ, who bent down before the and uses as instruments of the en- This sacrament of healing con- material and spiritual sufferings counter between us and himself. fers sanctifying grace, which of man in order to heal them.” comforts and strengthens the soul Sickness is a typical human 3.3 The Sacrament of Penance of the sick person. God’s grace condition, “which shows us our quiets anxiety and dissipates un- lack of self-sufficiency and our Like the father in the parable of due fear of death; it also points need for others. In this sense and the prodigal son (Lk 15: 11-32), beyond the illness towards the de- paradoxically, sickness can be a God in his infinite mercy reaches finitive healing, the resurrection. 40 DOLENTIUM HOMINUM N. 79-2012

Moreover, by eliminating anx- the practice of spiritual Commun- nized the close ties between phys- iety and inspiring confidence in ion. ical and spiritual healing, and has God, Anointing of the Sick may Secondly, given the assurance used the sacraments to heal “lac- enhance the recovery of bodily of the Lord himself, “Whoever erations of the soul.” Through health by the sick person. eats my flesh and drinks my blood these sacraments the Church fol- The Sacraments of healing are has eternal life, and I will raise lows “the example of Christ, who and indeed “precious instruments him on the last day” (Jn 6:54), Vi- bent down before the material and of God’s grace, which help the aticum is “medicine of immortal- spiritual sufferings of man in or- sick person to conform himself ity, the antidote for death.” der to heal them.” ever more fully to the mystery Thus the Holy Father invites “He who in suffering and ill- of the death and resurrection of the whole ecclesial community, ness prays to the Lord is certain Christ.” parishes in particular, to guaran- that God’s love will never aban- tee the possibility of frequent Ho- don him, and also that the love of 3.5 Eucharistic Communion ly Communion to people who be- the Church, the extension in time cause of poor health or their age of the Lord’s saving work, will Together with the Sacraments of cannot come to the place of wor- never fail.” It is our responsibil- Healing the Pope emphasizes the ship. Priests who work in hos- ity as a Church to be true effective importance of the Eucharist. He pitals and nursing homes have a instruments of God’s compassion observes that the sacraments of great responsibility to reach out to to our sick and suffering brothers healing have their natural comple- the sick with these signs and in- and sisters. tion in the Eucharist. This is par- struments of Christ’s compassion. ticularly true when the Eucharist is received as Viaticum at a time of illness. It contributes in a singular Conclusion Notes way to working out the transfor- 1 Cf. John Paul II, Letter to Cardinal mation initiated by the other sac- Jesus in his ministry proclaimed Fiorenzo Angelini to Institute The World raments, that is, “associating the God’s concern for the whole per- Day of the Sick, Vatican City, May 13, 1992. person who partakes of the Body son, soul, mind and body. He 2 John Paul II, Letter to Cardinal Fioren- zo Angelini to Institute The World Day of and Blood of Christ to the offering came that all “may have life and the Sick, n. 3. that he made of himself to the Fa- have it to the full” (Jn 10:10). 3 Idem. ther for the salvation of all.” In his ministry he sought to free 4 Pontifical Council for Pastoral Assis- tance to Health Care Workers, World Day of The sick person thus unites his people from anything that would the Sick: Why to Celebrate It, How to Cel- own suffering to that of Christ for hinder them from having this ebrate It, Vatican Press, Vatican City 1992, the salvation of the brothers and full life. In the healing miracles pp. 11-33. sisters. It is elevated to a precious of Christ, “reacquired health is a 5 Salvifici Doloris, 19. 6 Cf. John Paul II, Redemptoris Missio, sacrifice on the altar of the Lord sign of something more precious 78: “I therefore urge those engaged in the and the sick person participates in than mere physical healing, it is a pastoral care of the sick to teach them about the efficacy of suffering, and to encourage the mission of the Church. This sign of the salvation God gives us them to offer their sufferings to God for mis- conformation to the Paschal Mys- through Christ.” sionaries. By making such an offering, the tery can also be achieved through The Church has always recog- sick themselves become missionaries.” DOLENTIUM HOMINUM N. 79-2012 41

TOPICS

‘And give the physician his place, for the Lord created him’

Humanity in the Elderly 42 DOLENTIUM HOMINUM N. 79-2012

‘And give the physician his place, for the Lord created him’ (Sir 38:12)1

MSGR. PASCAL IDE (medicine and what is done are the the tie and inject the human aspect Office Head, sole causes of healing). into it. Congregation for Catholic Education (for Seminaries 2. Assessment 1. Some aspects and Institutes of study) To assess a model of this kind The contemporary world is in- the Holy See in a solely negative way would creasingly resisting a hierarchi- be unfair. Quantification, analysis cal and paternalistic vision of the and invasion are methods and in- relationship between a medical oday, those who should bring struments that open up to scientific doctor and his or her patient and Thealth suffer, paradoxically, knowledge and the dominance of is replacing it with a model that is from what some people call ‘sick technology. They have allowed the more based on dialogue. Today, health care’.2 The medical world is advent of a truly rigorous medical reference is often made to the hu- suffering3 because contemporary science and the striking successes manisation of medicine and of its medicine is in crisis. that we know about, such as the institutions.8 As the philosopher Starting with the situation of fact that numerous epidemics have Dominique Foldscheid observes: the world that provides care, and been weakened or the impressive ‘true medicine is in the end the in particular, the medical world distancing of pain.4 The Fathers of medicine of the person. To treat (1), I will advance three possible the Second Vatican Council were always means to treat someone’.9 theses that will equally be three happy at the fact that man ‘has ex- For that matter, as is demon- philosophical (2), Biblical (3) and tended his mastery over nearly the strated by the works of Jackie Pi- Christian (4) supports. Behind the whole of nature and continues to geaud, in the past there have been question of medical malaise, an- do so’.5 numerous physicians, belonging to other one emerges that is posi- The fact remains that this model a great humanistic tradition, who tive: what kind of Catholic doctor is at one and the same time dualistic spontaneously lived listening and should there be for today’s world? and domination – the domination of generous self-giving. According to nature by man, the domination of the University of Nantes, the frac- the spirit by the body with the in- ture began in the nineteenth centu- 1. The Contemporary Situation: evitable consequence of the domi- ry,10 perhaps, paradoxically, when Suffering Medicine nation of the patient by the medical medicine became a profession.11 doctor. On the one hand, it gener- Catholic medical doctors were Suffering comes both from our ates an institutional structure of a especially affected in this field – dualistic – dominant (in the two paternalistic kind. But not without and tried to reconcile the dual- meanings of the term!) model of excesses. Paul Ricœur spoke about istic model with the humanistic medicine and from the dissatisfac- a difference not of nature but of de- one. For example, some sought tion that has risen from the alter- gree between contemporary medi- to exit from the purely technical native – humanistic and holistic – cine and medicine that resorts to aspect and to discern in the heal- models. torture: ‘the participation of such ing deed a sacred reality.12 Indeed, medical doctors is not an aberration’ the healing deed, whether car- a. The dualistic model but ‘is the extreme pole of a contin- ried out by a physician or a nurse, uous gamut of compromises’.6 On concerned not a thing but a body 1. Some characteristics the other hand, this model nourish- which, being human, was ‘a body The medicine that is practised es the omnipotence of the medical of words’,13 a personal body which today is characterised first and doctor who erects himself or her- had meaning; the sacred is what foremost by a certain vision of the self into being the prime and total saved meaning: ‘when a human sick body: measured or quantified; cause of healing. This is attested being actuates a relationship with analysed and fragmented; normal- to by the exchange that takes place the sacred, he or she affirms that ised; invaded (reference is made to within a hospital. A doctor writes in this world is a place of meaning’.14 ‘invasive methods’); and passive. his medical report: ‘I delivered the It is characterised by a certain child of Mrs Unetelle’. On coming 2. Assessment vision of the medical doctor: he or out of the general anaesthetic ‘the How can one not delight in a she is the person who knows (he young mother reminds him, rightly, more human and symmetrical re- or she knows about the illness bet- that it was she who gave birth to the lationship between a patient and ter or more than the patient), who child and not him’.7 his or her medical doctor? None- can (he or she has the power to di- theless, although important, this agnose and to heal in the case of a b. The humanistic model seems to be not very effective. patient who has been made power- This rejection of the reduction of less by his or her condition), and Faced with the dualist model, the body of the sick person to an who is the only person who acts the first reaction is to strengthen instrument belongs more to the or- DOLENTIUM HOMINUM N. 79-2012 43

der of the prescriptive than the ef- of a body reduced to what is meas- total organism of the patient con- fective. This is what a cancer pa- urable, passive, detached from the tains in itself everything that is tient declared: ‘The day has not mental dimension and ahistori- necessary for healing. yet arrived when the conversation cal. It is right that the conversation between a patient and a surgeon where the patient is told of a can- 2. Assessment can take place between equals’.15 cer diagnosis takes into considera- We must be happy about this In addition, today we are increas- tion the human factors (speaking in recognition of the role played by ingly realising that this humanism a brightly lit room, giving the news nature and a human organism re- must involve not only the patient on a Friday evening, etc.) but this stored to its cosmic fraternity and but also the medical doctor. The humanisation, that is to say this in- its inventiveness,23 as well as the crisis of trust also affects the one tegration of the mental dimension limit imposed by medical omnipo- who heals. An article by Prof. Did- (which should involve the spirit- tence. ier has the following significant ti- ual aspect as well), does not con- However, today we strongly run tle: ‘Protecting Patients and Being cern either diagnosis nor treatment. the risk of moving from the om- Protected Against Them?’16 Hence Struck by the gravity of a cancer nipotence of human reason to the the question posed in another ar- pathology and the urgent need for omnipotence of nature. The om- ticle: ‘How can we exit from the effective therapeutic protocols, re- niscience and omnipotence of the mutual distrust that can enter into searchers invest very little in more medical doctor is replaced by the the relationship between a patient fundamental studies which would body of the patient who knows and and a doctor? Indeed, ‘the relation- link the origin of cancer not only can do everything. In addition, this ship between a patient and a doc- to the body (the genetic factors, im- humiliation of medicine does not tor has become by nature a matter munity diseases, etc.) but also the pay tribute to its nobility and gen- of a contract, with an obligation, soul, to which it is closely connect- erosity which is borne witness to for the doctor, no longer of means ed,19 and more than in any other by innumerable figures who, as I but of results. Doctors see that they living being.20 The body, declares have observed, have flourished have imposed upon them numerous Prof. Sicard ‘is increasingly absent down the centuries and who the duties whose impact cannot be as- from medicine, it is present only if medical world still honours today. sessed at that moment, at a finan- it offers objective parameters, im- For that matter, too reactive and cial, organisational or juridical lev- ages or figures’.21 Humanising, often nourished by resentment, the el. The application of judgements, therefore, is not enough, the action holistic approach inherits the same which for the most part is rooted in of treatment should also be recon- unilateral nature of the medicine it the mass media or in opportunistic sidered. Discernment must lead to opposes: contraries appear to be- considerations, is perceived as a this point. long to the same category. permanent threat by doctors’.17 As Lastly, in addressing the holistic one medical doctor told Édouard c. The holistic model model a certain number of Cath- Zarifian, a professor of psychiatry olic doctors accept anthropologi- at the University of Cannes, ‘be- Faced with the violence of the cal practices and conceptions – for fore I had patients to be treated, dualist model and the insufficien- example of an esoteric character – now I have customers to satisfy’.18 cy of the humanist response, an- which are incompatible with their Without speaking about the partic- other thesis has emerged over re- faith. Incarnation is not reincarna- ular case of medical doctors who, cent decades. This model, which tion. as in countries such as France, are I call holistic,22 is becoming in- by now asked to be managers, in creasingly important. d. A summing up addition to having to face up to var- ious administrative difficulties. 1. Some characteristics This first part of my article has Lastly, and above all else, this In opposition to the dualis- briefly outlined the history and suffering indicates a deeper crisis. tic and mechanistic model, here the subject. Often the models that The Catholic doctor perceives a the sick body is no longer meas- have been proposed oppose each spontaneous distrust of the model ured and analysed but considered other in the name of their recipro- that will be described in the next as a whole, in its links with other cal limitations. These preclusive sub-section, that is to say the ho- bodies and also with the totality oppositions take a bipolar form: listic model; he is tempted to ar- of the universe (hence the adjec- dualism versus monism; mecha- ticulate the mechanistic and hu- tive ‘holistic’ which comes from nism versus holism; paternalism manistic model without realising the Greek, holè, ‘all’). In the same versus contract theory, etc.24 One the contrast that exists between the way the body is no longer seen as cannot deny that in the past medi- first, which gives value to domina- a passive reality but, instead, is cal practice has at times humiliat- tion, and the second, which empha- honoured in its curative resources ed sick people; today we run the sises reciprocity. In a more general which are at times amazing. risk of humiliating medical doc- way, the calling into question of the As regards the medical doctor, tors. An authentic medicine, which previous model is basically only in addition to criticism which is is respectful of its mission, in- partial: it is opposed to domination at times strong with respect to the volves not opposing or condemn- and to an overly exterior view of institution and also the claims of ing these different perspective, the sick body, but it does not take this very ‘pro-active’ medicine, we but, instead, integrating them with into account other aspects such as, have witnessed the appearance of discernment. I thus propose three for example, the mechanistic axiom a new concept: self-healing. The pathways in this sense. 44 DOLENTIUM HOMINUM N. 79-2012

2. Integration in a philosophical ond, the teacher is not secondary he or she possess complete medi- approach in anything. St. Thomas makes cal competence, even though it clear, for that matter, that only he can be perfected. This first proposal appeals to who possesses science ‘underway’ – This integrated vision opposes reason, and more precisely philo- can teach, that is to say teach in a the omnipotence of the paternalis- sophical reason, alone. It concerns complete way: the communication tic vision and the resentment of the the Catholic medical doctor who, of knowledge assumes that the holistic vision to allopathic medi- according to the title of a famous source has something to transmit. cine. encyclical, is called to unite fides In the same way, a medical doc- et ratio. I will confine myself to tor cannot but help a patient to re- b. The personalist model. two notions or rather to two pairs cover. There is not only the aspect The patient-object of notions: one is traditional and of psychology (today for example and the patient-subject the other is contemporary.25 the importance of the placebo ef- fect or of the wish to recover is This ‘metaphysical’ vision, a) The ‘metaphysical’ model: the recognised, and the same may be however interesting and adequate physician, a minister of health said, inversely, of the hopelessness it may be, appears a little abstract, or discouragement of the patient), impersonal and cold to those who A valuable teaching of Aristotle but also that of the body itself. The are less expert in philosophy. It (384-322), the first great biologist body of the patient is always wis- should not be replaced or correct- of the history of humanity, who er than the wisest of physicians. ed but, instead, completed by a was himself the son and grand- But sometimes it is weaker than more personalist vision (which, in son of physicians, was system- the physicians and thus needs their its turn, needs a metaphysical ap- ised by a medieval philosopher, service. proach in order to provide an ob- who was also of notable great- Let us keep this valuable dis- jective foundation to the relation- ness, St. Thomas Aquinas (1225- tinction: the patient is the prin- ship between a medical doctor and 1274).26 The latter posed the fol- cipal cause of healing, the art of a patient and the kind of causality lowing question to himself, which medicine is the dispositive cause, that is involved). I will here appeal is of surprising contemporary rel- also called the ministerial cause. to the distinction appreciated by evance: which (where) is the prin- The truth does not lie either in the phenomenology between the body cipal cause of healing when a man unilateral affirmation of the ‘om- as a subject and the body as an ob- is sick, in the physician or in the nipotent doctor’ of dualistic medi- ject. Various pairs of notions al- patient (naturally helped by the cine (which survives in humanistic low this difference to be identified physician)? medicine) or in the symmetrical in a better way: the body-subject To answer this question, the An- assertion of the ‘omnipotent pa- is known from within; the body- gelic Doctor had recourse to the tient’ of ‘holistic’ medicine, but object is known solely from with- analogy of teaching. To teach John in the conjugation, or rather in the out; the body-subject is tested; mathematics, should one know hierarchical articulation, of these the body-object is measured; the mathematics or John? There have two causalities, thus of the par- knowledge of the body-subject is been two great tendencies in ped- tial truths defended by these three singular, but that of the body-ob- agogy: granting too much to the models of medicine. ject tends to the universal. teacher, granting too much to the This first explanation allows I will illustrate this distinction person taught. The truth, we have various teachings to be arrived at: with reference to a famous medi- said, lies not in choosing (and – A holistic vision that gives cal example. On 13 May 1981, in thus in excluding) but in integrat- greater importance to the patient St. Peter’s Square in Rome, John ing. For this reason, St. Thomas of the medical doctor is closer to Paul II collapsed, the victim of appeals to a distinction between the truth than the dualistic vision. an assassination attempt by Ali two types of causality elaborated The contemporary crisis of medi- Agça. Taken urgently to the Ge- by the Philosopher: the principal cine allows a proclaiming of this melli Polyclinic, he stayed there cause (causa perficiens) and the happy awareness. for a month. He had an excluding dispositive cause (causa dispon- – The fact remains that the med- colostomy which subsequently re- ens). The person who is taught ical doctor is not in the least put to quired a restoration of continuity and the teacher are both indispen- one side, because he or she plays as regards the intestines. But an sable, but in a hierarchical way. an indispensable role. Indeed, the infection caused by a herpes virus And more precisely: the pupil or role that he or she plays is appreci- brought forward the hospitalisa- the student is the principal cause ated anew. Lastly, the fact that he tion of the Supreme Pontiff. Once of learning; the teacher, the art of is a dispositive or adjutant cause he had recovered from the viral teaching, is the adjutant or disposi- does not justify the mediocrity of infection, the question arose of tive cause. Indeed, it remains exte- a medical doctor (‘I am not the to- the second operation. The doctors rior to the process of learning, pro- tal cause of the healing, therefore wanted to postpone it, but this was posing to the pupil knowledge and my knowledge must not be total’) not the wish of the Pope. He then instruments, organising signs so or contempt of the patient. Just as summoned what in a smiling way that the mind acquires knowledge. a teacher must possess his or her he called his ‘Sanhedrin’ (‘what However, the authentic teachers science ‘underway’, so a medi- has the Sanhedrin decided for were not autodidacts but, first and cal doctor can help the therapeutic me?’) and he explained to them: foremost, disciples. Although sec- process in an effective way only if ‘don’t forget that you are the doc- DOLENTIUM HOMINUM N. 79-2012 45

tors and I am the patient and that that the personnel who provides that attracts and binds these two I have made you take part in my care and treatment, and in particu- terms which are always tempted to problems as a patient, and above lar the medical doctor, have about become absolutes to the disadvan- all this problem: I wanted to return his or her body. tage of the other. to the Vatican only if I was com- – In his or her turn, and even In addition, have we not inte- pletely recovered; I don’t know more, the medical doctor should grated at a philosophical level two what you think but for my part I pay attention to the knowledge central assertions of the unitarist feel very well, even if we assume that the patient has of his or her ill- (monist) approaches: the body that the analyses say the contrary. I ness. The personalist approach re- in its relationship with the cos- completely feel that I can take an- discovers, but at a subjective lev- mos; the capacity for self-healing other operation’.27 el, the hierarchy of the patient and of our organism or rather that so- This episode is rich in teach- the medical doctor: numerous pa- matic-mental-spiritual totality that ings. I will take just one. The pre- tients, above all chronic patients, is man? We detach ourselves on- vious Supreme Pontiff had refused know about their illness much bet- ly with difficulty from a dualistic to oppose ‘on the one hand the ter than their medical doctor in the vision which is directly derived knowledge and the expertise of name of the principle that follows: from the Cartesian mechanism and medicine’, in other words the ob- the knowledge of a medical doctor painfully lacks a philosophy of na- jective knowledge about the hu- is at one and the same time exter- ture by which to integrate the part man body, and ‘on the other what nal and general; that of the patient of truth contained in the holistic the person knows about himself’, is experienced and singular. This vision. that is to say the subjective knowl- hierarchy pre-supposes, howev- Lastly, nothing is said to us edge of the human body. Before er, that the patient learns to know about a specifically religious vi- being the object of the diagnos- himself or herself, that he or she sion to which the humanistic ap- tic and therapeutic activity of the enters an authentic emotional and proach cannot be reduced. Now physician, the patient is the subject somatic intelligence, and stops the Bible, whether the Old Testa- of his or her illness. Furthermore, fleeing from his or her illness. ment or the New Testament, has if these two forms of knowledge – Even though they are asym- resources that are able to illumi- enter into conflict (‘even if we as- metrical, these two forms of nate the other questions raised sume that the analyses say the con- knowledge are complementary. here. trary’), priority must be given to They should lead to a pact or to an the knowledge that the patient has alliance. The patient-subject opens of his or her state’.28 up to compassion, the patient-ob- 3. Integration from a Biblical It was thus out of personal ex- ject appeals to competence. perspective perience that John Paul II affirmed in a very fine address given to sick c. A summing up I will concentrate on a rightly people and to the medical world famous text in Sirach that con- during his visit to France in 1986: These two approaches, the one cerns medicine (Sir 38:1-15). In ‘The personnel providing care metaphysical and the other per- some important verses it offers us does not only have technology sonalist, are both valid. They al- an especially balanced and always to offer but a warm devotion that low a primary assessment of the topical vision of medicine. comes from the heart, concern for three models. They both demon- the dignity of persons. Try not to strate how much the patient takes a. Between two extremes reduce the sick person to an object pride of place. of care but, instead, make him the However, this conclusion raises The historical and sociologi- first companion in a war that is his some difficulties. One cannot de- cal context of this text is also of war’.29 ny the nobility of the medical pro- an amazing modernity. Indeed, at This is something the English fession or reduce the tie with the the time of Jesus Ben Sirac there language knows well. As regards patient to a contract. How can one were two opposing conceptions of a pathology it makes a distinction reconcile the primacy of the pa- medicine. between ‘disease’, the illness-ob- tient with the nobility of the cura- The first had anexaggerated ap- ject, the biomedical dysfunction, tive art? preciation of the art of medicine.30 and ‘illness’, the illness-subject, These approaches, for that mat- The successes achieved by the the personal subjective experience, ter, do not say everything, in par- physicians of Alexandria led it to and as regards treatment, ‘curing’, ticular about the humanistic model identify salvation with the healing the healing-object, the biomedical and the suffering that is present in that these physicians achieved and therapeutic process, and ‘healing’, he or she who treats. to distant patients, as well as those the healing-subject of which the Indeed, experience demon- who provided care and treatment, person is the protagonist. strates that these approaches os- from God. Medicine was believed From this distinction between cillate and constantly seek a point in, in the same way as God was be- the (sick)-subject body and the of balance that cannot be found: lieved in. (sick) object body a medical doc- how can one give enough listening The second, in contrary fashion, tor must in his or her turn draw to the patient-subject, albeit bas- devalued medical practice or rath- more than one teaching. ing oneself on that expertise that er resort to treatment. The reason – The patient must have confi- allows diagnosis? The synthesis advanced for this was of a techni- dence in the objective knowledge is absent. A third term is required cal character. Illness was a punish- 46 DOLENTIUM HOMINUM N. 79-2012

ment of God who sent it to pun- the truth and the nobility of the Al- don’t ignore it’ (v. 9). It would be ish man for his sins. To appeal to exandrine position, which is that anachronistic to identify this not a physician, therefore, was in con- of contemporary medicine: mech- taking note of illness with stress: trast with the plan of God. In the anistic, allopathic, and today over- this advice recognises, howev- Book of Enoch, a spiritual work ly denigrated. er, the importance of a good ap- but also apocryphal (it is does not It is normal, therefore, that the proach on the part of the patient. form a part of the canonical texts), physician should have ‘his head Ecclesiastes adds at verse 38 ‘pu- written a little times after Ecclesi- held high’ (v. 3). But how can one rify yourselves, wash your hands, astes, the bad angels are accused ensure that he who has his ‘head clean your heart of all sin’ (v. 10). of having communicated diagnos- held high’ does not become, as This does not mean that every ill- tic and therapeutic knowledge to is said colloquially in French, a ness is the consequence of con- men.31 man with a ‘big head’, that is to temporary sin but, rather, that it is As we can see, the first vision of say feels that he is important? Ben certainly the consequence of origi- the art of medicine (Alexandrine Sirac does not ignore the risk of nal sin which has its roots in each medicine) has a relationship to the being big headed, in other words man and as a consequence that a second (the despising defence of of being proud,33 something that contemporary mistake cannot but the Book of Enoch) which is like threatens a physician. This is the be reflected sooner or later in the the relationship that dualistic med- truth of the distrust that is present equilibrium of a human being. icine has with holistic medicine. in the Book of Enoch and the criti- Lastly, Ben Sirac alludes to the Indeed, a re-reading of the histo- cisms that holistic medicine di- cosmos though the ‘pharmacist’ ry of medicine could demonstrate rects at the dominant model. In who prepares ‘medicines’ (v. 7). that the contemporary bipolarity our epoch the temptation of van- On the other hand, we have also was present in all epochs and finds ity has grown notably because of seen the risk of absolutising this its own paradigmatic figure in the the innumerable advances of diag- nature within the framework of the tandem of Hippocrates and Galen. nostic and therapeutic medicine. holistic model. But, no more than Now, Ben Sirac is located be- One example may be given out the physician, the patient is not the tween these two extremes, seek- of many: reproduction is increas- principal cause of the cure. He or ing to save their truthful parts – a ingly dominated to the point that she, too, indeed, must pray: ‘when generous and integrative approach reference is made to the ‘manufac- you are sick…pray to the Lord which in itself constitutes an entire turing of children’. How can this and you will get better’. The text, programme. pride be avoided? The answer of therefore, limits the power of the Holy Scripture is always pertinent: physician. b. The answer of Ben Sirac the ultimate source of healing is More in general, atheism for the not to be found in man but in God. Bible is a false problem. Man is a This is why Sirac adds: ‘From on religious being made for the infi- 1. The right place of the physician high comes healing’ (v. 2). Med- nite and nothing less. The ques- The passage from chapter 38 of ical power is a participation, as I tion, for man, is not, as a conse- Sirac recognises first of all the im- will observe below. As in the case quence, that of choosing for or portance and also the nobility of of political power, the power of against God but choosing between the work of a physician. The sign healing is delegated: ‘You would the true God and false gods, whom of this is that he must be honoured: not have any power over me if Holy Scripture calls idols. Now, ‘honour the physician as he must it were not given to you from on behind the dual model, dualis- be honoured (v. 1); according to high’ (Jn 19:11). It is normal that a tic and holistic, pushed to the ex- the Hellenic tradition to which this physician ‘holds his head high’: to tremes, are concealed and at work book of wisdom, Sirac, which was restore health is no capacity of lit- two idolatries: that of reason and written in Greek, belongs, tribute tle import. But it is at least equally that of nature.34 For example, sci- is only given to the person who important that a physician should entism is not so much atheistic as is worthy of praise and is virtu- constantly remember that what is a worshipper of science.35 ‘There ous.32 Thus a physician, according he is admired for comes from God. are two divinities’, wrote the Aus- to this book of wisdom, is a vir- Cardinal de Lubac said that when trian philosopher Ludwig Witt- tuous man. The cause of this hon- he thanked him (‘Gratias tibi’: genstein, ‘the World and my in- our is to be found in the function ‘thanks to you’), he added with- dependent Self’.36 Once again, the of medicine: this mission is to re- in him ‘et Domino” (‘and to the exit from the lethal oscillation is establish health which, as the same Lord’). worked from on high, thanks to di- work tells us, is a possession of vine mediation. great value (cf. Sir 30:14-16). But 2. The right place of the patient As a consequence, faith in trans- there is more. To he who takes his This passage from Sirac offers cendent and provident God does faith in God as a pretext to belit- us a balanced presentation of the not allow only a stabilising of tle the physician, the text declares: point of view of the physician It the precarious balance between ‘he too was created by the Lord’. also allows us to place the healing the two poles of the act of treat- Thus it is the very creative pres- nature in man and outside man in ment – the patient and the physi- ence of God that comes after a cer- its right place. On the one hand, it cian – but also to a conjoining of tain fashion to save this profession gives a place to the patient because the dual idolatry that threatens it: which runs the risk of being belit- it asks him or her not to ignore ill- that of reason and that of nature: tled. God acts in its favour. This is ness: ‘My child, when you feel ill, ‘The Catholic physician’, Pius XII DOLENTIUM HOMINUM N. 79-2012 47

observed, ‘does not divinise na- at work in you, both to will and to the Book of Ecclesiastes draws ture and medicine; he does not see work for his good pleasure’ (Phil some practical consequences with them as absolutes but sees in them 2:13; cf. 1 Co 12:6)’.40 Applying realism. a reflection of the grandeur and the this distinction to medicine, we A medical doctor has the duty to goodness of God and subordinates must therefore state that God is pray for his patients: ‘In their turn himself entirely to His service’.37 the first cause of healing and that indeed they will pray to the Lord’. the physician and the patient are This prayer even comes before the c. Systemisation: the triangle the second causes. This is what is other acts that he has to engage of God, the physician and the meant in a figurative way by the in for his patients. But this prayer patient rightly famous words that Am- does not at all exclude his skills broise Paré loved to repeat: ‘I ban- because reference is also made to Let us now take up in a system- daged and God healed’. Uniting the ‘science of the physician’ (Sir atic way the conclusions to which this analysis to the doctor/patient 38:3,6). Yet prayer and work, ora- this Biblical text lead. The Book system, we could propose the fol- tory and laboratory, means making of Sirac invites or orders no longer lowing synoptic table: permanent an exaggerated empha- two actions, that of the patient and that of the physician, but three, Causes of healing adding the action of God. Reject- ing the logic of ‘either or’, it con- First causes Second causes joins them in an integrative logic God Principal cause Dispositive cause of ‘and, and’. Let us make clear again that this conjunction must The patient The physician not be understood as a juxtaposi- tion but as an ordering. 2. The link between the curative sis on the extrinsic, the opposition 1. The curative action of God action of God and that of the phy- of grace and nature. comes first. That is why He does sician can also be interpreted in the For his or her part, the patient not hesitate to attribute to Himself personalist lexicon of participa- must first of all address God. In- the title of ‘physician’: ‘I am the tion41 or (hierarchical or subordi- deed, calling the medical doctor Lord, He who heals’ (Ez 15:26). nated) cooperation. The Magisteri- before praying to God is seen by And we see that this is also what um of the Church has observed this the Bible as being a grave sin. ‘In happens with Christ. on a number of occasions. I will the thirty-ninth year that Asa was 2. Then comes the action of the confine myself to two quotations. king, he was crippled by a severe patient. This activity is indeed The first, from Pius XII, interests foot disease; but even then he did placed second. At a specific lev- us even more because it cites the not turn to the Lord for help, but to el, three acts are prescribed for the passage from Sirac: ‘this is the doctors (2 Chronicles 16:12). This patient: praying, not ignoring his grandeur of your task, gentlemen, is why Sirac describes the right at- or her illness, and if the remedies to be true collaborators of God in titude of he who receives care in are not sufficient, calling the doc- the defence and the completion of two stages. 1. Turn to God and pray tor.38 His creation. It is in this sense that to him: ‘My child when you feel 3. Lastly, the man of the art of Holy Scripture says to the physi- ill, don’t ignore it’ (v. 9). Indeed medicine intervenes: ‘Let the phy- cian ‘God created him’ (Sir 38:1). the subject of an illness is not an sician then pass’ (Sir 38:12). The He created him as an instrument of organ but the person. ‘My skin has action of the physician is thus dou- His mercy, to sweeten the woes of a rash’, but also ‘I have a rash’ and bly subordinated: to God and to our brethren, as a guide and advis- ‘I a suffering from a rash’. A per- the patient. er to teach them wisdom, as a de- son is not first and foremost his or pository of the science of man and her body but, rather, a being with How, then, should we under- his charitable goodness. The phy- a relationship with his or her Crea- stand the relationship between the sician is a benefit of God, and by tor. ‘Let’s return to the Lord! He action of God and the action of this title, he has the right not on- has hurt us, but he will be sure to the man who heals? As in the sec- ly to being honoured an esteemed heal us’ (Hos 6:1) 2. Then look for ond part, one could call into play a by men, but also to their acknowl- a man of the art of medicine: ‘And dual metaphysical and personalist edgement and their trust’.42 The give the physician his place, for grammar. second is from John Paul II: ‘To the Lord created him’ (Sir 38:12). 1. Classical metaphysics ex- you, surgeons, specialists in labo- Although the physician is the sec- plains this arrangement by appeal- ratory research and general practi- ondary cause he is not secondary; ing to the difference between first tioners. God offers the honour of if he cooperates with the God, the cause and second cause39 which cooperating with all the strength of role that he or she receives from the Catechism of the Catholic your intelligence in the work of the this is real. God does not dispense Church explains in the following creation which began on the first with second causes and honours way: ‘The truth is that God is at day of the world’.43 us by making us take part in His work in all the actions of his crea- providential governance. tures is inseparable from faith in d) Consequences Lastly, let us draw a lesson from God the Creator. God is the first the point of view of the relation- cause who operates in and through From this (inclusive) primacy of ship between the physician and the secondary causes: ‘For God is God in His being and His action, the patient. Indeed, a part of con- 48 DOLENTIUM HOMINUM N. 79-2012

temporary suffering comes from him as well’. This is the transla- a. The exemplariness of Christ the guilt. Giving exaggerated value to tion (in Italian) of the Jerusalem physician curative power, man has divinised Bible that I have adopted. In real- himself and no longer knows how ity, two versions of this text exist: A physician, who is baptised to respond to the excessive ex- the first, in Greek, from which our and a disciple of Christ, is called pectations that he has generated. Bible was translated, and the He- to follow him (cf. Mt 16:24). As Let us express this, smiling, with brew version which is the original a physician, he or she is called to the words of Oscar et la dame and the ‘authoritative’ text.47 The follow Christ the physician. In- rose. Oscar – that little modern- passage that I am trying to clari- deed, Christ presents himself as a ised prince who has become a ten- fy varies notably whether one re- physician: in his deeds – healing is year-old child, struck by an incur- fers to the Hellenic version or the very present in the Gospel because able cancer at a terminal stage and Hebrew version. Indeed, the first there are no less than twenty-five who lives in a universe without speaks about the creation where- accounts of healing and five sum- meaning – tells his medical doc- as the second employs the verb marising tables – and in his words tor who is treating him: ‘Listen, I halak which means ‘to choose’ (‘It is not the healthy that need a will speak to you frankly because or ‘to put to one side’. It thus af- physician, but the sick’ Mk 2:17). I have always been very correct at firms that the physician has been The fact of being a physician a medical level and you have been chosen by God. In the same way, does not only express the mission impeccable at the level of illness. having recourse to a physician, far of Jesus but even more radical- Give up this air of guilt. It is not from going against the design of ly his identity. In one of the first your fault if you are obliged to God, in contrary fashion partici- post-apostolic texts, which goes give people bad news, illnesses pates in it. After a certain fashion, back to the end of the first centu- with Latin names that cannot be God chooses the physician from ry, St. Ignatius of Antioch states in cured. Calm down, relax. You are amongst men in order to allow him an amazing way: ‘There is but one not God the Father. It is not you to take part in the mysteries of the material and spiritual physician, who commands nature. You are creation. The art of medicine is not generated and not generated, made only a repairer’.44 In his vocabu- just another profession amongst God in the flesh, true life in death, lary of a child who has become many but a vocation in the ety- born in Mary and from God…Je- wise, Oscar enunciates the differ- mological sense of the term: Good sus Christ our Lord’.49 This right- ence between the first cause (God chooses and calls. The two ver- ly famous text is that much more ‘who commands nature’) and the sions, therefore, propose comple- worthy of note because it is also second cause, and furthermore mentary readings of the role of a the first of Tradition to speak ex- one of only a dispositive nature physician: the Greek one calls him plicitly about the dual nature of (the physician is ‘only a repair- to humility (to a sense of receptiv- the Saviour. Because he is at one er’).45 ity)48 and the Hebrew one to his and the same time man and God, appreciation. the Messiah can come to save man e. Weighing up However deep the Old Testa- from his sin and thus cure him of ment reading of medicine may be, this mortal illness. As a conse- The words employed for the ti- it does not say everything. On the quence, to be a physician express- tle of my paper, ‘The Lord cre- one hand, we have not yet seen es the intimate identify of Jesus. ated him [as well]’ (v.1),46 is in- how Holy Scripture assesses the The Fathers were not in error – I tertwined with the dual curative humanistic model. On the other, will take up this subject and ex- action, placing it in a hierarchy: an approach of this kind remains pand on it below.50 In thus estab- that of the Lord who is the first, as partially abstract. How can these lishing an intrinsic and mysterious is indicated by the added ‘as well’; different poles be arranged at a link between the divine human- that of the physician whom God practical level? Although it is first, ity of Christ and his healing mis- has created and whom he makes the divine action seems far away sion, this apostolic Father invests take part in His healing mission. and encounters difficulty in inspir- the vocation of being a physician Between the two intervenes the ing the daily action of a physician with an ontological importance therapeutic action of the patient (and also of a pharmacist). Anoth- and opens up an abyssal perspec- which also draws efficacy from di- er approach thus seems necessary tive on medicine. vine causality. The truth of the two in order to understand how the di- Let us apply this consideration (objective and holistic) positions vine action informs and animates to what we could call the very is thus stability. from closer to hand the action of soul of medicine in a Christian Does not such an interpretation the person providing treatment perspective. Jesus ‘loved us unto lead to a pejorative vision of the (and that of the patient). death’ (Jn 13:1). It is ‘for us’ that, role of a physician? As only this, out of free obedience to the Father, it occupies the last post, but the he became flesh from our flesh to phrase ‘as well’ makes him an ‘ac- 4. Integration into the Christian help sick humanity. More precise- quired relative’ who is often re- perspective ly, faced with misery love takes on duced to a ‘tolerated relative’… the form of mercy or compassion. Indeed, the phrase that begins The Gospels introduce two nov- The Saviour thus teaches us that the passage from the Book of Ec- elties: the model of the physician the burning heart of the vocation clesiastes on medicine is often in Jesus, the pathway through his of a Christian physician is love. translated as ‘The Lord created Spirit. This is what an entire sub-section DOLENTIUM HOMINUM N. 79-2012 49

of the Catechism of the Catholic selves about an intrinsic tension of matic’ way in particular. The He- Church entitled ‘Christ the Physi- the medical act: how to reconcile brew term ‘Messiah’, translated cian’51 states. this primacy of the patient and this into Greek by ‘Christ’: does this This development is affirmed, nobility? We can now answer that not perhaps mean ‘the anointed unexpectedly, in the article on question. This tension is the same one’, that is to say he who has re- the sacrament of the anointing of tension of the condition of Christ ceived the anointing of the Spirit? the sick. Let us read a few pas- who is at one and the same time Christians are children of God. As sages from it: ‘Christ’s compas- Lord and teacher (cf. Jn 13:13; Col a consequence, what Christ lives sion toward the sick and his many 2:10) and the servant of everyone totally, his disciples receive in part healings if every kind of infirmi- (cf. Mk 10:45), as is borne out by in order to be led by his Spirit (cf. ty (cf. Mt 4:24) are a resplendent the episode of the washing of feet. Rom 8:14). A physician who fol- sign that ‘God has visited his peo- The Fathers of the Church summed lows Christ the physician lives by ple’ (Lk 7:16) and that the King- this up in a paradoxical formula his Spirit of compassion, of love dom of God is close at hand…His ‘To reign is to serve’.55 We are thus and of service (the deaconate). compassion toward all who suffer once again referred back to the pri- In addition, a Christian physi- goes so far that he identifies with macy of charity. Indeed, this is the cian has always been and is, to- them: ‘I was sick and you visited first of the fifteen characteristics day more than yesterday, subject me’ (Mt 25:36)…Moved by so that St. Paul attributes to it: ‘char- to various dramatic tensions. The much suffering Christ not only al- ity is patient’ (1 Co 13:4). concrete difficulty that the physi- lows himself to be touched by the For that matter love takes a tri- cian encounters lies in living re- sick, but he makes their miseries ple form: of God, of oneself and quirements that are apparently his own: ‘He took our infirmities of the other (the sick, the suffer- contradictory and conflicts that are and bore our diseases’ (Mt 8:17; ing). ‘Love the Lord your God often insoluble in human terms: cf. Is 53:4). This rich paragraph with all your heart…Love your 1. Compassion (that is to say lis- indicates a progression in compas- neighbour as you love yourself’ tening to suffering) and the need sion and identifies three levels: the (Mt 22:37,39). This, I believe, is for truth. This is particularly true compassion for the patient in his the exit route from medical ma- as regards bioethics. At times, I or her person; the compassion of laise: the expression of the triple would venture to say, witness to Jesus who is seen in the sick per- love of God, of self and of the pa- truth refers back to its etymology: son; and the taking on of the mis- tient. To be rightly understood and martyrdom. ery of the patient. experienced, one should appeal 2. The need for care and leaving When speaking about compas- to the other theological and mor- things go in the face of what es- sion, we here touch upon a funda- al virtues of the medical doctor. capes the medical doctor. This is mental experience of every medi- Let one thing be said: the purpose true, I have observed in this arti- cal doctor and his or her vocation: of medical care and treatment is cle, as regards every illness (the medicine, we could say, is love service to the sick; for a Catholic patient knows this more than the of compassion which has become medical doctor, agape is thus to be physician) but in particular when reason, the affective has become identified with the love of Christ faced with great suffering and the effective, spontaneous empa- who identified with each suffering even more with the drawing near thy has become a pondered act of person. But this giving to the other of death. care.52 This is why medical doctors is only possible if the medical doc- 3. Self-giving with the right lev- often identify with the parable of tor knows how to care for himself el of care for oneself. This takes the Good Samaritan (to the point or herself: how can he or she ask place in particular today when, that in Western languages the of the other in a credible way what after neglecting the wellbeing of phrase has become proverbial). he or she does not live person- the medical doctor too much, con- This parable intertwines the love ally? Lastly, these two loves, of centration is placed, as a reaction, that draws near, the competence oneself and of the patient, renew on the suffering of he or she who that gives rise to effective deeds, themselves, take concrete (visible) provides care and treatment, to the and the patience that allows nature form, but they also find their equi- point of running the risk of forget- to run its course.53 librium56 in love of God. ting that the purpose of care is the The deeds and the words (acta health of the person who is cared et verba) of Christ thus teach the b. The help of the Holy Spirit for. Medical practice is never Christian physician that the incan- without self-abnegation. descent origin from which he or she The Holy Spirit pours into our must irradiate all of his or her work hearts that compassion which To keep together these three is love. Here lies the challenge of Christ the physician reveals to us needs that are in tension, we need Catholic medicine in the twenti- is the burning heart of the voca- a superhuman force: the Holy eth century: putting charity at the tion of the physician (Rom 5:5). Spirit.57 The created Gift offers us centre of things – and charity in its What Jesus expresses outside us those created gifts, the theological fullness, that is to say holiness. The (as a model to follow), the Spir- virtues: the need for truth thanks health-care personnel ‘should show it impresses in us (as an effective to faith; accompanying in agree- the face of love in its most sublime force). Indeed, Jesus is he who ment and abandonment, thanks to expression’54 said Paul VI. never ceases to obey the Spirit hope; self-giving, at times to for- Let us, finally, draw from this a who pushes him: the evangelist going things, but also with a just consequence. Above we asked our- St. Luke emphasises this ‘pneu- renewal, thanks to charity. 50 DOLENTIUM HOMINUM N. 79-2012

Once again this is not a matter for a new reflection in this field unity of his person, that is to say of opposing these three approach- – and of God – we have also seen not only his physical state but al- es or of juxtaposing them but of that the Bible has a great deal to so his psychology, his moral and ordering them beginning with teach us about the art of medicine spiritual ideal and the place that their core which is agape. Let us as participation in God the physi- he occupies in his social environ- see this with reference to the first cian and about what the burning ment’.59 and to the last: charity and faith, heart of the medical act should be: in other terms love and truth, com- the compassionate charity whose passion and competence. Love is model is given to us by Christ and at the centre and truth qualifies it: whose strength is given to us by Notes true love and love that gives good, the Spirit. 1 This article was first given as a paper to which is truth. Just as, according I am not saying that ‘faith be- the international conference of Catholic doc- to the title of the last encyclical, coming operative in charity’ (Gal tors held in Lourdes, 6-9 May 2010. I have ‘Caritas in veritate’, charity enve- 5:6) is the only solution to the deliberately conserved its oral form. 2 http://societe.blogs.liberation.fr/laplu- lopes truth and truth qualifies char- contemporary crisis of medicine. meetlebistouri/2007/03/la_malsant_des_. ity, so, in the Christian medical This would mean falling into fide- html doctor, the compassion of Christ ism. However, as I have sought to 3 Two statistics from many: ‘According to the recent survey of the CNOM which is the soul that gives life to his or demonstrate, God is not an acci- goes back to 2003, 14% of deaths of practis- her activity. But this charity is not dental partner or a partner who is ing private doctors were due to suicides, as a passive compassion. It wants exterior to healing and to the cura- against 5.6% in the population as a whole… In 2007, according to research carried out by good, in particular that good to the tive act. It is of vital importance, the Regional Office of Île-de-France, 53% of utmost that is the safeguarding of therefore, to think in a new way medical doctors said that they felt threatened innocent life from conception until about the relationship between by burn-out’ (Le Quotidien du Médecin, 24 death, from the man without a face God, man and the nature of medi- March 2010). 4 The philosopher Michel Serres observed, to the man without a voice. cal practice. by way of a comparison, that at the time, even I will end this paper of mine in though he was the man most surrounded by c. A Trinitarian model an exhortation to ensure that the physicians in the Kingdom of France, King Louis XV cried out every day because of formation of the Catholic medi- pain. The New Testament does not cal doctor of the third millennium 5 Second Vatican Council, Pastoral Con- abolish the Old Testament but ceases to be only technical and on- stitution on the Church in the modern world Gaudium et spes, n. 33, § 1. completes it (cf. Mt 5:17). The ly ethical. As is the case with the 6 Paul Ricœur, “Préface”, Commission teachings of Sirac 38, especially model proposed above, it must be médicale d’Amnesty International e Valérie on the participation of the art of integral and integrative. Let us end Marange (dir.), Médecins tortionnaires, mé- decins résistants. Les professions de santé medicine in the creative work of this medical training reduced to face aux violations des droits de l’homme, God, are thus pre-suppositions of the mere acquisition of a knowl- Paris, La Découverte, 1989, pp. 5-10, taken the Gospel. Now, it is usual to at- edge and a know-how. Knowing from Lectures 1. Autour du politique, series 58 how to be and even more having ‘La couleur des idées’ (Paris, Seuil, 1991), pp. tribute the creation to the Father. 398-403, quotation p. 398. Participating, through his science to be, which is a duty to love, con- 7 Jean Monbourquette, Le guérisseur and his art, in the healing action stitute an essential component of blessé (Montréal, Novalis, 2009), p. 72. of the Father, following Christ care, that is to say its heart, which 8 Cf., for example, Bernard Häring, Per- spective chrétienne pour une médecine hu- the physician with compassion should not be left to the mere pri- maine, translation by. André Divault (Paris, and moved by the Spirit of love, vate consideration of each practis- Fayard, 1975) ; Lucien Sève, ‘La personne, a Christian medical doctor is thus ing medical doctor. Let it be made concept éthique d’intérêt public’, Laennec, 44, n. 5 (June 1996). configured to the Trinity. clear again that the training of a 9 Dominique Foldscheid, ‘La médecine Catholic medical doctor involves comme praxis: un impératif éthique fonda- a fourfold mission: mental’, Laval théologique et philosophique, 52/2 (June 1996), p. 508. 5. Conclusion – intellectual and technical 10 From the outset, with Hippocrates and training (competence); Galen, ‘Western medicine was born first and At the beginning of this article I – moral formation (education in foremost as a general discourse about man virtues); and his relationship with the world. It spe- observed the crisis that is currently cialised only subsequently’. According to Pé- afflicting medicine and the suffer- – psychological formation (self- igeaud, the fracture began in the nineteenth ing of those who provide care and knowledge, self-esteem and heal- century: ‘We still find in Laennec the same treatment. We are not defenceless ing): the medical doctor must problems and the same descriptions that are present in Hippocrates. During the course of in the face of this generalised ma- learn to take care of the whole of history, physicians read the Greek texts, com- laise. himself or herself, and do the same mented on them or translated them’. But in The model that I have proposed with his or her patient; 1870, with Claude Bernard and then Louis Pasteur, this tradition was lost ‘ (interviewed is not exclusive but integrative. – spiritual formation (which in Le Monde des livres, Friday 26 September This is a matter of thinking togeth- contains conversion, but also cat- 2008, p. 10). er (and have interact) the medical echesis, that is to say theological 11 ‘Medicine became a profession only af- ter 1892. The positive consequence of this doctor and the patient in a hierar- formation). was institutionalisation; a consequence that chical way: the first as a minister was perhaps more negative and which grant- or adjutant cause and the second as Is this not what perhaps Pope ed to medical doctors a monopoly of the treat- a principal cause. This pre-suppos- Pius XII said in 1956: ‘A physi- ment of illness’ (cf. Philippe Adam and Clau- dine Herzlich, Sociologie de la maladie et de es the dual mediation of mature – cian should consider first and fore- la medicoe, series ‘128’, Paris, Nathan Uni- we have seen that we are waiting most man in his entirety, in the versité, 1995). DOLENTIUM HOMINUM N. 79-2012 51

12 Jean-Marie Gueulette, ‘Le geste de should not be the oracle who allows his de- Givord, series ‘Bibliothèque des Archives de soin est-il un geste sacré?’, Études, n. 4083 cisions to come down from on high. These Philosophie (Paris, Beauchesne, 1952), part (March 2008), pp. 341-350. decisions should be taken in shared agree- 4: ‘La vérité comme participation’. There is 13 Ibid., p. 349. ment since although on the one hand there is another translation: La Théologique. I. La 14 Ibid., p. 350. the knowledge and expertise of medicine, on vérité du monde, translated by Camille Du- 15 Ramon Sanchez, Au-delà des maux. La the other there is what the person and knows mont, series ‘Ouvertures’ n. 11 (Namur, Cul- mémoire du corps, written in collaboration and knows about himself. We know this, but ture et Vérité, 1994). with France-Marie Chauvelot, Paris, Sar- sometimes we forget about it’ (ibid., p. 365). 42 Pio XII, Ai congressisti della Società ment, 2001, p. 131. 28 This opposition between objective sta- nazionale di gastroenterologia, p. 186. 16 Le Monde, 29 January 2004, p. 17. tistical rules and experienced normality re- 43 Giovanni Paolo II, Discorso 17 Patrick Choutet and Béatrice Birmelé, minds us of the central thesis of the classic all’Associazione Medica Mondiale, 29 Octo- ‘Malade : un métier ? Utilisateur ou acteur work by George Canguilhem, Le normal et le ber 1983. My emphasis. In the address already du système de santé?’, Le Supplément. Revue pathologique (Paris, p.u.f., 1966). cited we also find the following passage: ‘I d’éthique et de théologie morale, n. 239 (June 29 Giovanni Paolo II, Discorso sulla sof- encourage you to continue courageously with 2006), pp. 105-116, quotation p. 109. ferenza, Viaggio apostolico in Francia, Li- your research, to treat with the greatest com- 18 Édouard Zarifian, La force de guérir one, Cattedrale di San Giovanni, 5 ottobre petence, to combat illness in all its forms and (Paris, Odile Jacob, 1999), p. 71. 1986. My emphasis. also its causes, whether natural or human. All 19 ‘Corpus et anima unus’, officially trans- 30 Ceslas Spicq, L’Ecclésiastique, Louis of this is a part of the plan of God who gave lated into ‘unity of soul and body’ (Second Pirot and Albert Clamert, La Sainte Bible man the intelligence and the ability to prog- Vatican Council, Pastoral Constitution on (Paris, Letouzey et Ané, 1943), p. 756. ress in discoveries about the human organism the Church in the modern world Gaudium et 31 Cf. Livre d’Henoch, VIII, 3-4; LXIX, and place their fruits at the service of man. As spes, 14, § 1). 8-12, La Bible Écrits intertestamentaires, defenders of human life, you are cooperators 20 On how the human being can be more André Dupont-Sommer and Marc Philonen- with God’ (Giovanni Paolo II, Discorso sulla unified than the luving world cf. the vibrant ko (eds.), series ‘Bibliothèque della Pléiade’ sofferenza. My emphasis. defence of Gustav Siewerth, L’homme et (Paris, Gallimard, 1987), pp. 479 and 546. 44 Éric-Emmanuel Schmitt, Oscar et la son corps, translated by. Robert Givord, se- 32 Cf. Aristotele, Etica a Nicomaco, L. I, dame rose (Paris, Albin Michel, 2002), p. 92. ries ‘Credo’, Paris, Plon, 1957. Cf. Pascal Ide, 5, 1095 b 26 ; L. VIII, 2, 1159 a 22. My emphasis. ‘Une anthropologie du don. Lecture de Der 33 St. Thomas Aquinas, in line with St. 45 Wemay adds that the text of Sirach and Mensch und sein Leib de Gustav Siewerth’, Gregory the Great, speaks with pride as a ‘tu- more in general the Old Testament gave rise Nova & Vetera, in press. mor mentis’, in the literal sense, the spread of to a valuable model of understanding: the 21 Didier Sicard, Hippocrate et le scanner. cancer in the mind (Somme de théologie, IIa- therapeutic alliance (cf. its initiator: William Réflexions sur la médecine contemporaine IIae, q. 158 a. 7 arg. 3). F. May, The Physician’s Covenant, Philadel- (Paris, DDB, 1999), p. 157. 34 One could present this choice in another phia, The Westminster Press, 1983). It com- 22 The holistic medicine described here way: the absolutisation of man (his reason) to pletes the models of service, contract and co- is seen in its reactive form, that is to say ex- the point of atheism; the absolutisation of na- operation. cluding the mechanistic model, and not in the ture to the point of pantheism. The dilemma 46 Or in a dynamic way: ‘And give the phy- moderate and integrating sense suggested by is then the following: the affirmation of fini- sician his place, for the Lord created him (Sir its etymology. tude (man in his reason and freedom) to the 38:12). 23 Cf. the works by Gabor Csepregi, for point of despising the infinite; the affirmation 47 For example, in the abstract cited above, example Le corps intelligent, translated by of the infinite to the point of despising the fi- Pius XII quotes Sir 38:1 in the Greek version, Pierrot Lambert (Série “Essais”, Québec, nite. Christ is ‘synthesis’ without confusion but he comments on it in the Jewish sense. Presses de l’Université Laval, 2008). or separation from God or from man, from Indeed, the Hebrew text was written by Je- 24 A typical example is given by the var- the infinite and from the finite. Only Chris- sus Ben Sirac about 180 BC. ‘Now’, explains ious typologies proposed by the reference tian monotheism thus allows an exit from one exegete, ‘this text that St. Jerome knew work of François Laplantine, Anthropologie the dual temptation of atheism and panthe- has disappeared for more than ten centuries. de la maladie. Studio etnologico dei sistemi ism, which the law and the overturning of the We know only a translation in Greek carried di rappresentazioni eziologiche e terapeu- same error. out in Egypt, by the son of the author short- tiche nella società occidentale contempora- 35 This is one of the central theses if the ly before 132 BC, and a Syriac version. At nea, series ‘Science de l’homme’ (Paris, Pay- works of Fr. Georges Cottier on atheism. the end of the last century, in a building in ot, 1986). This eliminates God so as to worshipman bet- Cairo, fragments in Hebrew were discovered 25 It would be possible to appeal to oth- ter,. Tgus ‘a certain scientism…argues that corresponding to two-thirds of the text. Sub- er philosophical concepts. For example the technical reason is able to work the divinisa- sequently these discoveries were confirmed concept of narrative identity, elaborated by tion of man’ (Vous serez comme des dieux, by other fragments found by the side of the Paul Ricœur (cf. Soi-même comme un au- Saint-Maur, Parole et Silence, 2008, p. 110). Dead Sea, in the grottos of Qumrân and at tre, series ‘L’ordre philosophique, Paris, 36 Ludwig Wittgenstein, Carnets 1914- Massada, a fortress that fell into the hands of Seuil, 1990, 5ème et 6ème études), inspired fer- 1916, translation, introduction and notes by the Romans in 73 AD. This, however, raised tile medical approaches, such as, for exam- Gaston Granger (Paris, Gallimard, 1971), p. numerous problems for critical texts because ple, that on dementia (cf. Thierry Collaud, 142. of the large differences that exist between the ‘Que devient la personne dans la démence?’, 37 Pio XII, Radiomessaggio al VII Con- various versions. The Hebrew text of Sirach series L’humain et la personne, Colloque de gresso internazionale dei Medici cattolici, 11 38 is not, fortunately enough, notably differ- l’Université de Fribourg (Switzerland), 7-9 September 1946. ent from the Greek version’. Whatever the November 2007, François-Xavier Putallaz 38 It will be observed this triplicity of acts case, in general ‘it is legitimate to consider and Bernard N. Schumacher [éd.], préface de themselves specified by their triple object – this [Hebrew] version as being authoritative’ M. Pascal Couchepin, Paris, Du Cerf, 2009, God (‘Prays’), the patient (‘do not become (Maurice Gilbert, ‘L’Ecclésiastique quel pp. 115-130). bitter’), and the medical doctor (‘call the doc- texte ? quelle autorité?’, Revue Biblique, 94/2 26 Cf. Q. D. De Veritate, q. 11, a. 1 (saint tor’) – reflects in a fragmentary way (the ev- [1987], p. 233-250). Thomas d’Aquin, Questions disputées sur la erything of the fragment) the three subjects 48 Cf. Jean-Louis Chrétien, “L’humilité vérité. Question XI. Le maître, trad. et notes whose acts are here articulated: that of God, libératrice” et “L’humilité selon saint Ber- par Bernadette Jolles, series ‘Bibliothèque that of the medical doctor, and that of the pa- nard”, Le regard de l’amour (Paris, DDB, des textes philosophiques’, Paris, Vrin, 1983). tient. 2000), pp. 11-31 and pp. 33-54. For details cf. Pascal Ide, “Health: Two Idol- 39 For a simple and brilliant analysis cf. 49 St. Ignatius Of Antioch, Letter to the atries”, Paulina Taboada, Kateryna Fedory- Charles Journet, Entretiens sur la grâce Ephesians, 7, 2, translated by Pierre-Thomas ka Cuddeback and Patricia Donohue-White (Paris, Saint-Augustin, Suisse, Saint-Mau- Camelot, Les écrits des Pères apostoliques, (eds.), Person, Society and Value: Towards rice, 21985, 2e entretien), p. 38-59. Foran series “Foi vivante2, Paris, Le Cerf, 1990), a Personalist Concept of Health, series ‘Phi- in-depth and technical analysis cf. Louise- p’. 160. losophy and Medicine’ n. 72 (Lancaster, Klu- Marie Antoniotti, ‘La présence des actes li- 50 Cf. Pascal Ide, ‘Le péché, maladie de wer Academic Publishers, 2002), pp. 55-85. bres della créature à l’éternité divine’, Revue l’âme’, series Le Mystère du mal. Péché, 27 André Frossard, “Non abbiate paura!”. Thomiste, 74 (1974), pp. 5-47. souffrance et Rédemption, edited by Marie- André Frossard dialoga con Giovanni Paolo 40 Catechism of the Catholic Church, 8 Bruno Borde, series ‘Recherches Carmélit- II (Paris, Robert Laffont, 1982), pp. 355-356. December 1992, n. 308. Cf. all of the section aines’ (Toulouse, Éd. du Carmel, 2001), pp. ‘In the ultimate analysis, comments Prof. entitled ‘Providence and Secondary Causes’ 411-430. Tresalti, health-care director of the Gemelli (n. 306-308).* 51 Catechism of the Catholic Church, 8 polyclinic, who operated on the Holy Father, 41 For a systematic approach cf. Hans Urs December 1992, nn. 1503-1505. he tries to convince us that in the relation- von Balthasar, Phénoménologie della véri- 52 Cf. the developments in Cristiano Ar- ship between medical doctor and patient, he té. La vérité du monde, translated by Robert duini, La razionalità dell’agire del medico e 52 DOLENTIUM HOMINUM N. 79-2012

il ruolo delle virtù, series ‘Sophia. Epistême’ of the patient and the primacy of the medical contro il cancro e a un gruppo di oncologi ri- n. 6, Padova, Facoltà Teologica del Triveneto doctor, self-love and love for neighbour en- uniti in giornate di studio’, 19 August 1956, (Ed. Messaggero Padua, 2009), pp. 131-156: counter difficulties in harmonising with each Documents de sa Sainteté Pie XII (Saint- ‘Specificità della compassione medica’. other. Maurice (Switzerland), Saint-Paul, 1956), pp. 53 The Good Samaritan uses not only veg- 57 Let us remember that the Holy Spirit 475479, quotation p. 478. One should quote etal means such as oil and wine but also, and breathes within the Church, whose visible the whole of this discourse: ‘Whatever the this is often forgotten, the means of move- limits it is not our task to delineate, and that case, the medical doctor has the obligation ment, his horse. she teaches us through her Magisterium, the to engage in an authentic mediation where 54 ‘Discours au Comité national italien good news of life, the Gospel of life. the factors of a human kind are considered pour ‘la journée du médecin’, 18 October 58 This is what is stated in the first article much more than the others’. In addition, the 1969, La documentation catholique, 7 De- of the Creed: ‘I believe in the Almighty God medical doctor cannot conceal from himself cember 1969, n. 1552, p. 1060. the Father, creator of heaven and earth’ Cfr. technology alone: ‘Science…here disappears 55 Cf.. Second Vatican Council, Dogmatic S. Thomas d’Aquin, Somme de théologie, Ia, in the face of a broad and disinterested un- Constitution on the Church Lumen gentium, q. 45, a. 6, ad 2um. der standing that is sensitive to all the impon- n. 36. 59 Pio XII, ‘Discorso ai membri del Co- derables o fan affective kind, which an overly 56 Like the oscillation between the primacy mitato esecutivo dell’Unione internazionale rigid spirit does not grasp’.

Humanity in the Elderly

FR. MARIANO autonomous do not appear to be rector discovers whether an elder- GALVE MORENO relevant. ly person has been washed or not, Psychologist, Psychoanalyst, Our social consciousness is but not whether the person who Specialist in psychiatry, struck by things that have a ‘high has done so has taken a little more Zaragoza, Spain visibility’, like the large monu- time to wash him or her, treating ments, the large squares and the him or her as a human being and abundance of medical resources, not as an inanimate object. Giv- his paper was born from one of much more than by things that en that to dedicate too many min- Tthe problems that most char- have a ‘low visibility’, such as per- utes to a human being means that acterises our Western communi- sonal treatment. an assistant loses time and cannot ties: the growing number of elder- In a home for elderly people who reach his or her ‘quota’ of patients, ly people who are not autonomous. are chronically ill, for example, the they are washed as though they And given that they are many in personnel, although they are car- were worthless objects, with a vi- number, and do not generate in- ing and affable, seem to have an olation of their intimacy, because terest or mean anything, we must attitude of indulgent superiority to- there is not enough time to move clearly admit that we do not know wards elderly people, whom they the screen or change the bed linen what to do with them. We increas- see as disoriented children in need so as to respect the modesty of the ingly exclude them – or they ex- of care, to whose confusion spe- patient. clude themselves – from the most cial attention should not be paid, Elderly people pass the last pe- vital activities of our communi- whereas their physical needs are riods of their lives in long peri- ties and we create for them a kind assiduously attended to. ods of anxiety and silent memo- of marginal culture, with their old Old people’s homes are directed ries, mixed with outbreaks of rage people’s homes, their social clubs towards the body and not towards or petulance in their relationships and their rites of journeys and en- the mind. The mind of elderly peo- with other people, watching televi- tertainment. ple obstructs the true purpose of sion or receiving visits from fam- Our social consciousness, an institution which is to provide ily relatives. At the same time, el- which is more interested in exter- medical care and treatment, food derly people hold out their hands nal appearances than in interior and asepsis. Everything that is to those who can attend to them in reality, always strives not to alter asked for rationally by elderly peo- a personal way and if they could or not to be overly compromised, ple is given to them as rapidly as they would keep them so as to talk not to be moved, and so we are possible, work is actively engaged to them without end. There is a not concerned about ‘internal ex- in and they are rarely talked to wish for communion but little real periences’, unless some terrible with severity. At the same time, the ability to achieve it. evil, such as drugs, AIDS, lack of personnel seem to have a minimal Thus, the most important gener- public safety or youth delinquen- understanding of the mental char- al characteristic of a healthy com- cy, assaults our communities. It acteristics of an infirm and elderly munity concerns the place that follows from this that the spirit- person. elderly people have within it. In ual deterioration and the despera- In an institution for poor people our communities they must have a tion of grandparents who are not who depend on insurance, the di- place that is worthy of them. DOLENTIUM HOMINUM N. 79-2012 53

In my paper I will speak about which my son and daughter-in-law do is to rest and enjoy life. What culture but above all about indi- belong, they do not know me – and in principle does not seem to be a viduals. I will try, with reference so I received it because of my son bad thing can be transformed into a to nine characteristics, to connect and my daughter-in-law. All those trap of tedium and ugliness. culture and the individual. I will people who do me good do it be- From this one clearly deduces a concern myself, above all else, cause of other people, not for me. first fundamental and general as- with defining well those elements A whole host of people send me pect of a healthy community that that mean that a culture and its postcards and do things for me, but is able to integrate elderly peo- communities can be open, caring they are friends of my husband or ple: strengthening to the utmost its and personalising. my son; they are not my friends”. members – including elderly peo- Although the feeling that one is not ple – in the strong integration of a loved may be a personal peculiar- shared project. 1. Personalising and ity of that elderly lady, I believe And we can right away give the Communicating that one is dealing here with a rath- community a task: ‘The purpose er general feeling in our culture. of a community, of every authen- A community is that part of the First of all, people have placed a tic community, lies in personalis- social fabric that is located be- high standard of living in the place ing the individual – in this case the tween the individual – in this case of their own authentic selves; thus elderly person – allowing him or an elderly person – and society. they do not cultivate the self but a her communication with the wider The two extremes – the elderly standard of living. In addition, we community’. person and the world – can make a perceive that our culture does not community unilateral. provide us with a way of assess- At one extreme would be narcis- ing with certainty our individual- 2. Affiliating, Belonging, sistic, isolated and self-absorbed ity, and we find ourselves forced to Being Faithful – indeed purely subjective – com- assess it through external things or munities. Two examples may be by obtaining qualifications. The phenomenon of the commu- given of them. The first is the so- We also lose our friends who nity, in our Western world, must called ‘solitude in two’, where seem to abandon us without any be located in its context. And this couples close themselves up in apparent reason or who simply go context, faced with the wider com- their own homes even more than away, so that a personal communi- munity, has a general difficulty: isolated individuals, widows/wid- ty does not exist in which our true many of the concerns of people as owers or singles. The often jeal- identities can be reflected. It fol- regards acceptance and conformity ous, manic, tyrannical attachment lows from this that it is difficult for derive from a lack of affiliation, of that they have to each other leads us to believe that we are worthy of belonging and of fidelity to our so- them to create a void around them. live, independently of the fact that ciety, which means that a personal The second example is those ‘old our parents may have loved us. community is something that is so people’s homes’ which are margin- These underlying conditions uncertain that people must take ad- alised and isolated from the social become worse during old age be- vantage of every resource possible fabric and in which elderly people cause many of the people that el- in order to assure that they are not vegetate and pass their time in a derly people loved have died or alone. monotonous way waiting for the many of the people who surround Filiation, in contrary fashion, is next meal. them are younger people who as a important given that it is known At the other extreme would be consequence see them as extrane- that the most effective protection those chaotic and confused com- ous, strange and boring. There is for elderly people is the protection munities in which the individual therefore no role to perform and that is assured to elderly parents by loses himself or herself and dis- these people become elderly peo- the love of their children. solves his or her own identity in ple who are not autonomous. For this reason, the goals of the global reality of the world. One care for elderly people are not so- survey has revealed, for example, 1.2. A healthy community, cial or merely therapeutic action. that one elderly person in every secondly, must relate to people They must involve, amongst other three, living in the wider commu- and communicate things, the prevention of the break nity, has no social relationships, up of the family and keeping an el- never receives a letter or a visit, One should at this point say that derly person in his or her home for and does not know anybody. elderly people feel lonely because as long as possible. in reality they are alone. Society is These goals must be laid down 1.1 A healthy community not interested in them since they very early. Reheim has emphasised must first of all personalise now consume less as compared to the correspondence between the other social groups. They look for happiness of youth and the happi- Here I was struck by the com- autonomy in distraction and chat- ness of old age. In the further de- ment of an elderly lady who, in an ting, and few act so as to go on be- velopment of the personality, the old people’s home, had received a ing useful. An elderly person usu- importance of the way in which a bunch of flowers. She told me: “I ally thinks that he or she has no child was treated is known about. do not know the people who sent role in post-modern society, that When a child is not rewarded in it to me – they are from a club to the only thing that he or she can his or her alimentation, protection 54 DOLENTIUM HOMINUM N. 79-2012

and tenderness, in him or her there to be a healthy community in which One should confess that this lib- grows rancour, fear and even ha- elderly people can live – must act eration from impulses does not cre- tred. Once he or she has become an as a place of refuge in the face of a ate problems. How can a commu- adult, his or her relationships with culture that works by impulse. nity address the vigorous impulse other people are aggressive, and in of its members and yet absolve the all certainty he or she will abandon 3.1. Our culture is moved by im- task assigned to it as regards this his or her parents when they are pulses: related to fulfilment, com- period of life? How can it liberate able to look after themselves. petence, earning and mobility, and primary emotions without unleash- When, on the other hand, par- by those related to satisfaction and ing chaos? There are cases of chil- ents nourish well and cuddle their a higher standard of living. Im- dren who are alcoholics, of ado- children, they make them become pulses such as hunger, thirst, sex lescents who are drug addicts, and happy, open and benevolent indi- etc. arise directly from the chem- of young people who have ‘no re- viduals. When they inculcate in istry of the body, whereas those of spect’. How can one allow impuls- their children feelings of belong- expansion, competence, fulfilment es to be offloaded and at the same ing, they ensure that when their and so forth are generated by cul- time provide sufficient peace and children become adults they devel- ture. Despite this, we yield to these quiet because these people, like el- op altruistic feelings and in partic- last just as we yield to hunger and derly people, need slower rhythms ular feel attached to their parents, sex. and have the right to exist? recognise that they have duties to- In this kind of very impulsive wards them, and carry out these culture how can elderly people 3.2. For this reason, faced with duties. survive? How can they survive what is held to be a ‘wild’ develop- If such is the case, one should when: at a psychological level, el- ment of the most immature and un- reflect on what has happened in derly people conserve: their vo- conscious (impulses and desires) our Western societies which can cabulary, general information and parts of us and our culture, there be explained with reference to the common sense; whilst, in contrary exists nostalgia for another kind of following data. One survey shows fashion, they lose: abstract reason- need which we could call values. that 92% of elderly people say that ing, learning, memorisation, speed A moment must arrive where peo- they are respected and loved by of reaction and assimilation, atten- ple live in tolerance and there is a their children whereas only 63% tion, concentration, and the organi- capacity for living together in soci- say that children in general love sation and structuring of their vital ety, freedom and participation like and respect their parents. Evident- spatial field. And it is specifically never before, but, inexplicably, we ly, in many of these answers either these characteristics which make do not see all of this as a realisation the elderly person is lying to him- some aspects of the psychological of values. self or herself or his or her pride lives of elderly people rigid; when And thus the third psychological is at work, and to such an extent their interests and attraction to risk characteristic of a healthy commu- as to not want to admit to himself decrease it becomes difficult to nity is to be a place of refuge where or herself that he or she is alone or control their emotions, something other kinds of solicitations can be neglected. that gets worse with age and this operational, which we may call On the other hand, it has been means that an elderly person, like values, such as love, goodness, demonstrated that: amongst el- a child, controls his or her impuls- tranquillity, contentedness, enter- derly people who are economi- es badly; when between the age of tainment, frankness, honesty, de- cally weak, his or her familial re- sixty and seventy anxiety increas- cency, rest and simplicity. Because lationships do not improve his or es, which makes elderly people only starting with these values her state of mind; amongst those more vulnerable to change and be- can elderly people have a place, a who are well off friends are more cause of this they take refuge in the meaning and usefulness. important than the family; and the consumption of alcohol and anti- rather close presence of brothers, anxiety pills; and when, for reasons sisters and cousins etc. may not be that are both physical and psycho- 4. Strengthening the Individual helpful to the elderly person in his logical in character, they are more or her life. sedentary; and when it is known, A community – if it wants to be However there is no more ten- indeed, that greater age is matched a healthy community in which el- der image than a child in the arms by greater resistance to changes, derly people can live – must want, of his or her grandfather as he tells that new ideas are adopted slowly, be able and know how to protect him or her a story. And there thus when they are not rejected. Is it be- its members from what, more spe- emerges a second healthy aspect of cause of all this that this part of the cifically, destroys them: the indis- a community: its capacity for affil- population is deemed to be very criminate and voracious invasion iation, its matrix of belonging and conservative? of desires. a sufficient time to structure faith- An apparent tranquillity in the The existence of a vast potential fulness. face of death, side by side with a of human needs has always been wish to prolong life, is connected recognised but after modern in- to this culture which, in operating dustrial culture, with its capacity 3. Values and Impulses by impulses, stresses only survival to produce almost everything, the and does not know how to prepare time has come to open the curtain A community today – if it wants the mind for the final journey. on infinite needs. DOLENTIUM HOMINUM N. 79-2012 55

Desires and consumption are people to draw away from peo- closely concerns systems of de- destroying the most fundamental ple with handicaps is connected to fence. Whereas down history, hu- thing of the Indo-European, Is- their experience of privation and man communities established lamic and Jewish tradition, namely degradation in their own lives. themselves in forests and deserts the system of control of impulses, But this drawing away must also with the aim of obtaining food and inasmuch as the desire for a mil- to a certain extent be related to fear protection, at the present time a lion things cannot take place with- of people with handicaps. People healthy community should also out stimulating yearning for every- who are afraid of people who have find a way by which to meet these thing. handicaps will very probably draw inevitable needs and protect itself Indeed yesterday I was able to away from them more than those from others that are superfluous. see this represented on a stall in the people who do not fear them. A healthy community should teach underground. An advertising post- Lastly, we may suppose that if its members to know how to trans- er read: ‘All your Desires’ and un- a deformed person – a hunchback, form certain impulses into higher derneath it was ‘All your Presents’. for example – has something to goods and defend them against the It was signed: ‘El Corte Inglés’. give – human warmth or presents invasive opinion which holds that If we allow ourselves to be trans- – people will feel less inclined to the sacrifice of impulses does not ported by our desires, if the only reject him or her. guarantee the achievement of re- valid and palatable cultural model All of this can be expressed in wards on earth or in heaven. is that of satisfying them, we un- what appears to be a kind of law of derstand that this means the mar- deformation and marginalisation: ginalisation of those people who ‘the tendency of healthy people to 5. A Capacity for Emulation ‘are irritating’ because they have draw away from people with hand- deteriorated or simply because icaps is determined by the level A healthy community – as I have they are old. and nature of the handicap, of the already pointed out – is able to In this sense, we must dare to af- level of handicap of healthy indi- provide its members with a sense firm that behind many requests for viduals and by their fear of the de- of belonging, a place of shelter, the a place in an old people’s home, formed person, and by the resourc- strengthening of individuality and or behind that elderly person who es of that person’. operational defences against all spends months if not days in the Faced with the current crisis of dangers, both ones that are internal various homes of his or her chil- the ‘new poor’ and the future crisis and ones that are external. dren, there is the sensation that when they are elderly, a negative In addition, it should be able to this elderly person is irritating and stereotype of old age will appear: have sufficient vitality to educate impedes the comfortable satisfac- ageism, gerontophobia and a prac- its members and to be able to offer tion of our desires. And, in contra- tical state of loneliness and illness, them projects and tasks. ry fashion, we should state simply of immobility and hopelessness, In our society we can observe the that we do not like to see, to feel of restriction of freedom and pov- erosion of the capacity for emula- and to live with an elderly person. erty, and of unhappiness and fear tion, the loss of the capacity to take Certainly, this is connected with of death: a ‘grey panorama’ this another person as a model. Instead, change. An intact human being is was defined as being yesterday by in a competitive culture, a person physically and mentally healthy. the representative of EUROLINK- envies all the good that may be- In this health figure sight, reason- AGE, Margaret Batty. Thus Mau- fall another person. One need only ing, hearing and continence. But a riac is right to state that ‘an elderly know that someone has something deteriorated person is mad, blind, person exists only through what he good to begin to feel depressed or deaf or incontinent. The more a or she possesses: given that he or envious or both these things to- person has deteriorated, the more she does not possess everything, gether. In a competitive culture the other people strive to distance he or she is thrown in the garbage success that someone obtains in themselves from him or her. Some can; and at this advanced age one some regards constitutes a defeat handicaps, such as incontinence, can only choose between admis- for another person, even when this for example, are more repulsive sion to a home and fate’. success does not have anything to than others. Naturally enough, not A healthy community, where do with him or her. Envy kills em- everyone draws away from such elderly people have their proper ulation at the roots. people and probably the more place, must dedicate itself imme- We live in a society that wor- problematic an intact person is, diately to the task of protecting ships everything that is young. the greater will be his or her ten- its members because to be a slave For this reason its idols are speed, dency to keep distant those people to impulses pre-supposes a weak- struggle, strength, nerves, sexual who have handicaps. It is difficult ening of the self. The identity of potency, political, ideological or to imagine that a person who has the self – above all when it does simply mental rebellion, and, as a received love and who has been not reach the high standards of the consequence, image. For this rea- fortunate will draw away so rap- cultural models – is impoverished son, it is believed that elderly peo- idly from a being with a handicap, because desire and consumption ple are a silly thing. as much as a person who life has impose on people the forgoing of For the ‘Pepsi generation’ an el- been a series of privations and hu- their personal needs. derly person is a complainer; he or miliations. Today, the fourth characteris- she is capricious, a trickster, de- Thus the tendency of healthy tic of a healthy community very pressed and decrepit, and lives in 56 DOLENTIUM HOMINUM N. 79-2012

an ivory tower. Engaged in airing ficient faith in itself to be able to 4. Lastly, elderly people need his or her sweaty clothes, useless, present its own educational pro- medical assistance. and unable to assimilate the new, jects with a certain ingenuous op- In general, elderly people go to he or she looks backwards with timism that is able to affect the will an old people’s home in their lo- nostalgia and anger. He or she is an of its members. cal area, either as poor people or individual without gender or sex; by paying a part of their pension. he or she is tired, paranoid, neurot- There are elderly people who ic and unpleasant. 6. Love and Authority spend all their time going from one But the relationship of children, home to another; between homes young people and adults to elder- Nowadays, in our culture, de- they wander and drink. Some peo- ly people is vital. For this reason, pendence has acquired a spe- ple reject infirm elderly people; I was happy to hear yesterday that cial significance because in eve- others accept them, even though in an old people’s home there are ry community it places a brake they are young. ‘children volunteers’. Their au- on impulses; and the desire to be But when speaking about indi- thority (as regards the elderly peo- independent rarely means some- viduals and personalisation, it is ple) is based upon duty or the re- thing more than the wish to do interesting to know here how el- spect that they inspire; the day that something that pleases us. The derly people experience this. children, young people and adults anxiety or anger of those of ad- One can understand how enter- free themselves from these feel- vanced age is thus seen as ‘un- ing an old people’s home consti- ings, elderly people will have no just’, ‘absurd’ or ‘backward’. To- tutes a drama for an elderly per- power. day, the demand for independence son. The psychological shock is A capacity for emulation, how- often possesses a sort of unreflect- especially strong in women, who ever, is a cultural aspect which it is ing egoism which is light years are more rooted in their homes. extremely important to conserve, from its ancient meanings. They emit signals of anxiety and and this for various reasons: Thus everyone admits the diffi- they tremble. Gradually, many be- 1. Because culture depends, culty of having an elderly person come resigned. At times, it seems, whatever the case, on these poten- in the nuclear family: there is no the old people’s home restores to tialities inasmuch, in large meas- room for the elderly, one cannot an elderly people the enjoyment of ure, it is through the vigorous po- look after them because both the life; he or she feels less isolated, tential inherent in the emulation of husband and the wife work, and in he or she makes friends: through a these qualities that man possesses addition they take away time and kind of emulation, he or she takes and are maintains the moral quali- spaces for independence and free- more care of himself or herself. ties of the community, and man has dom, and disturb the children. However this happens rarely. relied upon this mechanism to edu- This implicit philosophy is what A statistic of Dr. Pequinot indi- cate the new generations. fosters the proliferation of admis- cates that amongst elderly people 2. Covery, in emphasising that sions and old people’s homes. For who are admitted to a home: 8% an elderly person maintains the this reason, keeping in mind the die within eight years; 28.7% die fundamental characteristics of humanity of the elderly, we should during the first month; 54.4% die his or her personality and adapts ask ourselves: do elderly peo- during the first year, and 65.4% die them to new situations, states that ple wish to go to an old people’s during the first two years. in our epoch it is necessary to re- home? What are the reasons that This means than over a half of trieve old age because in the near force them to go such a place? And them die during the first year of future not only will there will an if there is no other remedy, what is their stay. The conditions of life ageing of the population but also their life like there? in old people’s homes are not the an increase in the very old and not All research demonstrates that only factors at work; amongst el- autonomous compared as com- 74% of elderly people put up re- derly people it is chan ge, what- pared with the number of young- sistance to going to an old people’s ever form it may take, that causes old people. This is an increase home and 15% accept the idea be- death. Rather, one should be con- that will be in parallel with a de- cause they are invalids. cerned at the fate of those who crease in supports for the family, There are four principal reasons survive. In large measure one can given that there will be an increas- why elderly people ask to go to an sum up this fate in a few words: ing number of singles and couples old people’s home. abandonment, segregation, de- without children 1. First of all, an insufficiency mentia and death. 3. When disappointment and of resources. In large institutions Most of them have difficulties in suspicion are joined to a feeling of three quarters of them depend on dealing with community life. Dis- having been betrayed, populations welfare whereas those who have a contented, anxious, and closed up find that they are without models pension prefer small private insti- in themselves, they are locked up to be imitated and communities tutes. together without any kind of so- suffer a grave crisis of identity. 2. An inability to find accom- cial life being organised for them. modation and problems in dealing The subject and the contents of A healthy community, so that with this problem. this symposium – ‘The Formation within it is achieved an emulative 3. Family reasons. Children re- of Animators for Elderly People’ – choice that is morally solid must, fuse to take in an elderly person or are therefore welcome! Their sus- as a fifth characteristic, have suf- decide to get rid of him or her. ceptibility, their vengeful tenden- DOLENTIUM HOMINUM N. 79-2012 57

cies which are at times paranoid, of another person through love, mote epochs and with distinct ac- produce frequent reactions of con- friendship, gratitude or intellectual tivities, just as they are expressed flict. All the pathological processes dominion. In this context, it is not in products and the simple sayings to which old age is subjected ac- strange that elderly people do not of such times and activities. Who- celerate in old people’s homes. find space for themselves. ever perceives the relativity of the In trying to understand these A healthy community should various lifestyles that have given people one should remember that know how to overcome this ma- meaning to the human endeavour, they are not simply elderly people levolent spell which has it that love he or she who posses integrity is but elderly people in an institution, is a tie, friendship is dependence, always ready to defend the dignity separated from their families and and gratitude is servility. The sev- of his or her own lifestyle against their friends, except during visit- enth characteristic of a healthy all physical or economic threats. ing hours, and that who looks after community lies in the art of con- Inasmuch as he or she knows that them is paid to do so. It is certainly joining love with authority. an individual life is an accidental the case that in many instances it coincidence of a unique life cycle is better for them to be cared for with a single fragment of history; by people motivated by a pecuni- 7. The Meaning of Life and that for him or her every hu- ary benevolence and not a family and Spiritual Meaning man integrity is maintained or col- that has no benevolence at all. De- lapses with this unique style of spite this, the choice can be hard I believe that what is happening integrity in which he or she partici- and constitute a reason for grave in our Western communities is the pates. The style of integrity devel- tension which people who be- result of a deep spiritual crisis. One oped by his or her culture is thus cause of their age are not equipped needs to have audacity to affirm transformed into a ‘patrimony of to deal with it well. The difficul- that the gravest thing that has tak- his or her soul’, the seal of moral ties inherent in being elderly in our en place in our communities is that paternity of himself or herself. In culture are increasing, even in con- the ability to think and act with a this final consolidation, death loses ditions of pecuniary benevolence, framework which has a hierarchy its character of being oppression. the needs for the order, routine and of spiritual values, the existence The lack or the loss of this ac- profits of a institution, which ex- of s unifying core thanks to which cumulated integration of the self ercise all their power of coercion. man is directed in life, is about to is expressed in fear of death: one We may say, without fear of error, be destroyed in our society. We are does not accept the unique lifecy- that some people would not be in condemned to a praxis of wellbe- cle as the essential of life. Hope- an old people’s home if they could ing and consumption and thus we lessness expresses the feeling that choose, something, naturally, that do not have this core of spiritual the time that remains is short, too they cannot do, because of their unification which gives meaning short to undertake another life and debilities, their illnesses, money, to our lives. to try alternative pathways towards the inability of their families to It is particularly difficult to find integrity. The malaise of his or her take care of them and an absence in our culture the meaning of life concerns hides hopelessness, most of a wish to do so, behind which, and the meaning of elderly peo- of the time in the form of a thou- and because of which, old people’s ple. Only some people – the best, sand little sensations of malaise homes proliferate in number. For the strongest or the most fortunate that are not the same as great re- many elderly people, not even the – have been able to achieve this morse. care of these homes can eliminate eighth stage of Erokson: ‘Only the In order to draw near to integrity the ‘bitterness, fever and irritation’ individual who has taken care of or to experience it, the individual that accompany elderly people in things and people and has adapted must learn to follow the bearers of our society. to triumphs and to the disappoint- images in religion and politics, in The thirst for independence, be- ments inherent in the fact of being the economic order and in technol- hind which, and because of which, generated by other human beings ogy, in aristocratic life, in the arts old people’s homes proliferate in or of products and ideas can ac- and in the sciences. Thus the integ- number, has been formed by the cede to the maturation of a the full rity of the self implies a rational in- philosophy of permissiveness in integrity of the self. This integrity tegration that allows participation the upbringing of children and the is the accumulated security of the by consent and the acceptance of consequent erosion of the capacity self in relation to order and mean- the responsibility of leadership.’ for gratitude towards elderly peo- ing. It is a post-narcissistic love of Today the tragedy of old age ple in a culture directed towards the human self as an experience is the radical condemnation of impulses. that transmits a certain order of the the whole of a mutilating system The obsession with independ- world and spiritual meaning how- which does not supply to the vast ence of many young couples is ever much has had to be paid for majority of people who belong to connected with an anxiety about this. It is the acceptance of one’s it any reason for living. The work not having anything or not being own and unique life cycle as a and the difficulties dissimulate this at times capable of self-esteem. In thing that had to be and necessarily absence which emerges at the mo- this context, independence, keep- did not allow any replacement: it ment of retiring. It is much graver ing a distance from other people, is thus means a new and distinct love than apathy. an expression of a fear of becom- for one’s parents. It is camaraderie For this reason, people who ing lost and subject to the control with the organisational forms of re- are not autonomous cannot speak 58 DOLENTIUM HOMINUM N. 79-2012

about the present because they self dies a little every day. Sur- idea of this by touching on the but- have nothing to do; they can only rounded by the visible expressions ton of what this society does for its comment on their roles in the past of a high standard of living, a man ‘most marginalised’ elderly peo- and as soon as they become bored usually gradually forgets that he ple. they also draw away from each is alienated from his self. For this other. Past lives dedicated to doing reason, with his socially modelled 1. The situation of the ‘homeless, what they did not want to do, but defect narcotised today’s man can who are often mentally ill’ who are which they had to do; jobs which only just tolerate the weak and fail- the new marginalised people of required neither study nor thought ures, the elderly and the mad, be- the third millennium and who are nor speculation, and which did not cause they are the expressed con- gradually increasing in number. prepare them for old age, when sciousness of the fact that his self As regards these people, the there is nothing to do. We have is also constantly immolated. Un- first step in a common approach here once again an omnipresent able to rebel, he is prepared by is that of the policy of the ‘re- irony: this time it involves narrat- small doses of humiliation and volving door’: this involves mak- ing the roles performed by men sick people remind him of his fail- ing the elderly person enter with- who no longer have a role, except ure and his slow deterioration; for out many difficulties and making that of acquiescent internment, and this reason he distances them and him or her exit rapidly with a di- of speaking about the pleasures of he excludes them. agnosis and treatment, without be- travelling for men who will never For our subject – humanity in ing concerned about whether he or travel. the elderly – one should reflect on she will be monitored or whether Once he has become old a work- how this kind of culture which is social or health-care resources ex- er has no place on earth because so intolerant and emptying can re- ist to achieve this. This rapid com- in reality he or she has never been spond to the so-called collective of ing and going in hospitals, old granted a role. Simply he did not ‘risk’. people’s homes or psychiatric hos- have time to realise this. When he 1. Those who are more than pitals means that the sick person, understands this, he falls into a eighty-five years old; Akthar or his or her family, grows tired kind of brutal hopelessness. (1973) tells us that four out of five and does not go to the centre in- With all of this, and this is the of these people are incapacitated volved; rejection of admission of seventh characteristic of a healthy and require a certain kind of help. the sick person by the health-care community, it is very important to 2. Those who live in situations staff is also more easily obtained. bear in mind the fact that without a of loneliness and social isolation, Often elderly people sleep in the solid moral and spiritual founda- who are separated or without a streets, in underground stations or tion no political activity can aspire family. in parks, covered by newspapers, to success in a society that is as de- 3. Those who have been de- and they die numbed by the cold. moralised as ours is. prived of something in general; the Within this group of ‘homeless’ elderly women who has lost her marginalised people the percent- husband but also the elderly wom- age of sick elderly people is very 8. Generosity, Tenderness en who has lost a child and social high. At times they are alcoholics. and Compassion support. Today the image of these people 4. Those who live ‘by charity’ has become rather frequent in our Sooner or later in the life of man and do not receive welfare support, European ‘super-capitals’ and this there appears a shadowy line – old help from the community or the lo- shows to us the cruelty of society age, which we traverse with a shiv- cal council. towards elderly people, without it er and which makes us think that 5. Convalescents and those who being realised that all of us could the gardens of Eden, the enchanted have recently been discharged go through this same condition. reason of our youth, have passed. from hospital and who in their But the real evil of growing old homes do not receive adequate as- 2. Equally illustrative here is the is not the weakening of the body sistance. cruelty of another kind, a cruelty but the indifference of the soul; the 6. Those who have recently had that is personal: I am referring here doubts that assault us when we see to change their address and are to the ill-treatment of elderly peo- things and beings as they are and without roots, since elderly people ple. one enters the age of why: why very much note change and have If a person it truly autonomous it leave? Why work? Why struggle? great difficulties in adapting to a is unusual for him or her to be ill- Why live? new situation. treated. A lower level of autonomy To know how old a person is not 7. Those who live in areas of is matched by a greater likelihood the same as asking him or her how underdevelopment, poverty and of ill-treatment. much he or she feels old; the data acute poverty in large cities, with The most visible form of ill- on the birth certificate is objective fear about acts of vandalism, theft treatment is, logically, that of a and inexorable, but a state of mind and violence. physical kind, which takes place can be recovered because nobody with greater intensity the less the is as unfortunate or as old as he or And very concretely at the mo- elderly person is autonomous. Ty- she thinks. ment of observing the generosity, ing elderly people down, for exam- Without a self man is nothing. the tenderness and the compassion ple, is relatively frequent, even in But in contemporary society the of our culture, we cannot form an specialised centres. Physical con- DOLENTIUM HOMINUM N. 79-2012 59

tainment can be used, but it should dedicate themselves to the task of been emptied, even though they not be abused. repairing. A community, and let us continue to have the ability to en- Psychological ill-treatment is say this frankly, needs these saints gage in involuntary acts connected overly known about and goes from who with generous self-giving re- to lesser aspects of it. despising elderly people to ignor- turn to give spiritual meaning to 9.2. Secondly, every celebra- ing them, to the point of insults. daily life and become a model of tion is an event and elderly people It is better not to speak about fi- that to which our hearts aspire to are excluded or do not adapt to the nancial and/or material ill-treat- internally. present. ment: it is known that in the case People who repair because we 9.3. Thirdly, every celebration of elderly people, in addition to re- have to admit that in many commu- has a dynamic sense that looks to ceiving a low pension this is ‘ad- nities today the salient characteris- the future, and the elderly person ministered’ by the family. tics in addition to impulsiveness can only contemplate death and As regards the ill-treatment of and the struggle for dominion are a this is a taboo for our communities elderly people we must know: lack of ‘engagement’, incoherence that are alienated in consumption 1. That looking after an elderly and a lack of concern for tender- and atrocious satisfaction. person, above all when he or she ness. These will be unhealthy com- is losing autonomy, is stressing for munities which, beneath a patina Taking these conditions togeth- his or her family; and a stressed of hyper-sensitivity, conceal their er it is not strange that an elderly family can generate bad treatment fundamental weakness. person excludes himself or herself which begins with bad nutrition. A healthy community should, as or that he or she is excluded from 2. That the ill-treatment of el- an eighth characteristic, be toler- the ‘celebrations of life’. And it is derly people comes, mostly, from ant with its weakest and non-au- not strange, in addition, that when their children, or more specifically tonomous members, giving ample the ties that unite them to their cul- from those who are ‘married and space to tenderness, generosity, ture are broken elderly people are have children’, and rarely from the goodness and compassion. provided with other types of cel- grandchildren. ebration and entertainment which 3. That at times when this ill- are more connected with the inter- treatment is of a psychological 9. Celebrating ests of those who programme them character it is unconscious. There than with the authentic interests, is a form of ill-treatment which In all cultures, opportunities for desires and needs of elderly people is particularly discouraging: that social climax require demonstra- themselves. I am thinking, here, of which is produced within the cou- tions of emotion, almost by decree. tourism for elderly people, carni- ple… Arrivals and departures (counting vals and parties. 4. Lastly, the ill-treatment can be amongst these birth, which is an And, as regards celebrations, it institutional: it is that of medicine arrival, and death, which is a de- will be necessary to explore an- which is directed towards tech- parture) are some of the occasions other dimension: an apparent tran- nical progress, or of old people’s for celebrations. Initiations are as quillity in relation to death, side by homes, which are directed towards well: the first word spoken, the first side with a desire to prolong life, is profit-making. steps, birthdays and illness. Social linked to a culture which, in plac- climaxes are ritualised. ing emphasis upon survival, does All of this is an alarm bell be- Every decay of a ritual consti- not prepare the mind for death. cause however much we progress tutes a decay of culture, and com- Since sensuality and appearance in solidarity, democracy and care munities that do not celebrate are also have a pre-eminent place in for the weak we can never man- usually emotionally impoverished this culture, decay and death seek age to achieve the paradises that communities. One of the first to disappear from sight and con- are promised. Through the tremen- things that happens when a com- sciousness. It is logical that the dous suffering of two world wars, munity begins to decompose is anxiety provoked by obsolescence, Europe learnt to forgo its utopian that the ceremonial systems disin- by fear of death, is in contrast with dreams and now we at least know tegrate; this leads to internal dis- the persistent celebratory sym- to what our extent our natural frail- organisation, to the loss of values bols of sensuality and appearanc- ty does not allow us to play with and to interpersonal atomisation. es. Hence all that agitation about prefabricated models of man and But celebrating, too, in the case ‘celebrations’ and ‘parties’ that are the social fabric. of elderly people, has its problems. organised around elderly people. As regards all of this, I believe Celebration in elderly people and At times they are more connected that a well established communi- with elderly people has its own with our anxiety than with their re- ty should foster something which special connotations: al interests. is very vital, even though it is not 9.1. First of all, every celebra- A healthy community, and this is mentioned: repairing. If the evil tion has an important ingredient the ninth characteristic, must pro- of the world is so tenacious and of evocation and memory; during vide settings and opportunities to if we have to admit with Camus ageing what produces most distur- express at an emotional level im- ‘that we cannot go forward with- bances is the loss of memory. El- portant events. Amongst these out causing injury to someone’, it derly people, when they no longer there is also old age, illness unto is very important for the best men recognise their family relatives, do death itself. Celebration, in addi- and women of the community to this because their memories have tion, with them and for them. 60 DOLENTIUM HOMINUM N. 79-2012

10. A Question laugh, try, persevere and dream two and four in the afternoons on because today is the first day of Tuesday, Thursday, Saturday and How can elderly people real- rest of your life. Sunday and between six and sev- ise their humanity in the concrete en on Monday, Wednesday and limitations of our culture? 10.2. Secondly, this is the task Friday. It is something that the el- of everyone. Principally by help- derly women limit to their fami- 10.1. First of all, one is dealing ing elderly people to recover their lies and friends, and they offload here with a specific task of an el- own subjectivity, keeping them onto other people their ill humour. derly person who must above all in our affections and restoring to In this old people’s home the else safeguard his or her utility, them illusion. Emotion does not visitors are counted as though autonomy and dignity. really die if one only gives it an they were beads on a rosary and Ortega states that old age should opportunity. Poor, sick, old, dep- this is what people who are draw- be experienced according to the ersonalised people, those tied to ing away from life must do. “They parameters of the young: ‘To feel a bed in an unhospitable old peo- are many people who come to visit young in a world of old people ple’s home, maintain a spark of me, but few come to see you” is an one should have the capacity to hope. This ability to evoke emo- envious comparison that raises the smile and have optimism; with tions is a primordial endowment rank of Mrs Pérez while it lowers, friendship, faith in Man and men, of a cell and dies with it. The self at the same time, the rank of Mrs love, idealism, generosity, enthu- is a spiritual manifestation of this Gómez: the impulse to fulfilment siasm (which comes from enthou- capacity of man. aims at the heart of death itself. sos, to fill oneself with God), the I never tire of saying that all Thus this impulse which we, too, search for ideals, rebellion, a de- life is emotional life, with the have learnt, persists, with love, sire for self-assertion and the need golden and grey components of hatred and the ability to wound, for change’. th thought of Margaret Batty. By until the end of life, because our An elderly person – and I stress a complete emotional life I mean culture greatly esteems it. the point – if he or she wants to when one admits the whole of the I do not know whether Ihave feel young in a world of old peo- impressive gamut of human feel- managed to explain myself. In ple must laugh easily and have un- ings: love and hatred, envy and this old people’s home we en- derstanding in the face of changes. reparation, emulation and jeal- counter people who are so old that Sexuality passes by way of carnal ousy, selfishness and generosity. they have to be tied to their chairs, love and possession to being ten- To admit the subjectivity of the who await the arrival of death at derness and forgoing. How wrong elderly assumes, in that move- any moment, and yet despite this are certain sexologists! Youth- ment itself, admitting that the ca- fact in them culture is alive – in- ful enthusiasm is transformed in- pacity to hate probably lasts as deed more than alive – as alive as to open experience for everyone long as the capacity to love. If, their breathing. It is almost as if and, as a consequence, into wis- at the doors of death, the ability the culture had been imprinted in- dom. Rebellion will be prudence to love still exists,one can say the to them. It is a sort of instinct; the and lastly, serenity will be peace same about hatred, and this must most banal details, the most sub- and perseverance. mean that how and what to hate tle motivations that are imprinted An elderly person, if he or she are lessons that are learnt early in them continue to palpitate and does want to prostitute his or her and well. to be vigorous, even when people, own identity or alienate it in a I will give an example of this. the bearers of this culture, are at thousand tasks that the society of In a old people’s home that one the doors of death and even per- consumption proposes or him or pays for that I know Mrs Pérez ception itself is going away. her – and we should not forget that has conserved the capacity to I will finish with a nostalgic businessmen are discovering that wound, just as Mrs Gómez has observation of Professor Joaquín the ‘elderly’ person is a very appe- conserved the capacity to hate. Garcia Roca. If today, sometimes, tising customer – should live more The first, therefore, must be very some of the greatest of us cannot by values: generosity; disinter- careful because otherwise she restore, as was the case in tradi- ested and sincere friendship with would not know how to wound tional cultures, the place of expe- others; love or dedication to oth- so well. If it is true that the val- rience and wisdom because one is ers in freedom; love for truth and ue that an idea or a feeling has for dealing with a place that is occu- enthusiasm, that is to say faithful- a culture can be measured by the pied by computers and artificial ness to certain principles and the space of time in which a body that intelligence, then we should try capacity to fill oneself with God, is dying lives, then, given that the to find a significant place in the to become enthusiastic in the face capacity to love, hate and wound- emotional story of our communi- of the good, the beautiful, the just ing seems to last as long as men- ties. Because if for our affections and the true; and the capacity to be tal acuteness, culture must have a elderly people do not exist, it will amazed by the new, that is to say very high view of them. Amongst be easy to justify the fact that they to conceive of things, to imagine, the elderly women of this old are eliminated. And let us not for- to change and daydream. people’s home there is no love get that timid but persistent propa- Thus the line to follow is: live, but there is a great deal of hostil- ganda is already being engaged in love, work, learn, think, give, ity. Here love is visitors, between to promote euthanasia. DOLENTIUM HOMINUM N. 79-2012 61

Testimonies

The Casa de Belén Centre: Putting Everything on Life

The Archdiocese of Chicago Long Term Care Facilities: Pastoral Considerations

Sister Maria Benedetta Frey: a Witness to Suffering for Love 62 DOLENTIUM HOMINUM N. 79-2012

The Casa de Belén Centre: Putting Everything on Life*

FR. RUDESINDO of life, of joy, of happiness, of which passes that daily relation- DELGADO PÉREZ hope and of pain of children and ship which produces the miracle Executive Secretary adolescents. No human event that of learning to provide assistance of the Office for Pastoral Care gives meaning to the life of hu- in especially painful situations. in Health, man beings is concealed there. A project that speaks to and Diocese of Tarazona, The ‘Casa de Belén’ is a ‘place calls on many people, both inside Zaragoza, Spain of Life’ because the ‘Lord of Life’ and outside the home, and which was, and is, very generous with always surprises. Every day has SR. ISABEL those who live there and are looked its novelty and each person who BELLO COLMENERO after there. The rhythms are adapt- arrives goes away different, be- Daughter of Charity, ed to the capacities of each child cause the attraction that is exer- Director of the “Casa de Belén”, even when his or her life expectan- cised by this project calls into Madrid, Spain cy is short. The children are also question his or her life. educated through a specific educa- tion, with the integration of those who have grave problems at the Aims and Objectives What is its Mission? level of movement, etc. The primary aim of the ‘Casa The ‘Casa de Belén’ was cre- de Belén’ is that the sick or inva- ated in 1995 as a response by the What Principles Shape it? lid children who are received into Daughters of Charity and by the it should become happy, should Autonomous Community of Ma- The ‘Casa de Belén’ is above grow, should develop harmoni- drid to the care needed by chil- all else: ously, and fall sick and die in dren with AIDS and children who, A project open to love which peace. To achieve this, the follow- because of their physical, mental, stakes everything on a fragile life, ing objectives are established: health-care and family condition, a life that is apparently without Coverage of the basic needs of could not be integrated into those a future and without means, and the children: food, rest/sleep, hy- various settings which are normal often fleeting; on that life that is giene, movement, psycho-affec- for children This house is open to perceived in the daily experience tive security, and health care. boys and girls in need and who day after day of handicap, illness, Making available to them a are without appropriate resources deterioration; on that life that we space and a joyous kind of life for their lives and their develop- touch in a child who needs eve- that is serene and safe, and that ment, as long as it can give them rything, who shows that he or he contributes stability to their de- the most suitable response to their has a unique ability to bring out velopment and helps to create or needs. It has 10 children between in us the most beautiful thing develop in them that fundamental the ages of 0 and 6 and it is a cen- that God gives us. To all of this trust which they need to be happy, tre which is linked to the national we pay constant attention so as to taking into account their limita- health service. perceive what a child needs and tions, their frailties and in many The ‘Casa de Belén’ is a ‘home to learn the unique language of cases their brief lives. for children’ which is happy, con- each child and his or her rhythms. Accompanying and directing ceived of for them, and where a And they, in their turn, teach us to the educational process of chil- normal daily life is offered as a open ourselves to our limitations. dren according to their capacities. health-inducing factor for their A socio/health-care project di- Organising and planning all quality of life; it is, that is to say, rected towards nursing care, with the actions inside and outside the the lives of children that charac- an educational style, the manage- Church, taking into account the terise its organisation and directs ment of social resources, and a personal and familial characteris- the resources that are used. In this project that is lived pastorally. tics of each child. home they pass their lives, they A Catholic project that respects Normalising the lives of chil- are looked after when they fall the creeds of everyone. Here there dren and their participation in the ill, and as much as possible their have been children of believing various spheres of socialisation: admission to hospital is avoided. families and non-believing fami- school, games in the park, the And they also die in this home, al- lies, Catholics and Muslims, who neighbourhood, friendships etc. ways surrounded by affection. have together followed the same Accompanying, starting with The ‘Casa de Belén’ is a ‘fam- pathway. Children are truly those life, the process of mourning that ily home’, a place of encounter, who throw those bridges across many children experience or will DOLENTIUM HOMINUM N. 79-2012 63

experience in losing or having thanks to the care and treatment Belén’. Always near to life during lost a father or mother, or both that was provided, and to the the moments of pain, suffering parents, or family relatives or enormous personalisation of the and death of the children, he di- their companions. attention that was paid to them. rects and helps people to discern Providing them with basic so- At the end of 2009, of these forty- the moral decisions to be taken in cial/health-care care that will as- four children, fourteen had died the face of difficult situations. He sure them an adequate level of in the home, five died in hospital, also accompanies the parents in physical, mental and social well- one in his family; another six had addressing and experiencing the being. returned to their previous homes, hard realities of the infirmity, ill- Avoiding hospital admission in nine had been transferred to other ness and death of their children. those situations where the home centres, three were welcomed by can take care of the child. families that were not their natu- Ensuring that the children die ral families, and six remained in Which Values Sustain in the home and accompanying the home. the ‘Casa de Belén’? them during the process of death. The friends of the home. These Accompanying their families, are volunteers of various ages In the home are experienced facilitating their healing process who want to perform tasks in- and cultivated certain values so that they accept realities with- volving service, who are com- which are fundamental corner- out guilt or fears and become in- mitted to giving time and affec- stones in understanding this pro- tegrated where this is possible in- tion to the children, who involve ject and which in addition direct to the care and treatment of their themselves in their families and all of its activity. children; respecting the rhythms take part in the celebrations of the Service to life, the whole of life of each person so that if the child home. These are ‘authentic confi- and the lives of everyone. ‘Yes, dies they have had the experience dants’ who identify and commu- life dawned; and it is as eyewit- of having cared for their child un- nicate the changes that take place nesses…’ (1 Jn 1:2). For this rea- til the end of his or her life. in the children. The godparents son, we appreciate life, we serve Accompanying in a Christian through baptism have a special life and we celebrate life. The tab- and pastoral way the child and the importance who supplement the ernacle of the chapel – which is team, attending to the transcend- family when it is not there. the centre of the home – reminds ent dimension. Some lay health-care profes- people every day: ‘I am the Life’. sionals, as well, have joined this In this society which idolatrises project of supportive service by physical health and creates life- Who Makes up creating the ‘basic team that works styles that destroy man and pro- the ‘Casa de Belén’? with those who own the home’. In foundly wound the healthy growth particular, we should refer to the of children, the home wants to be The ‘Casa de Belén’ is made up paediatricians – one of these has a ‘healing community’, a place of of a group of people who every been present ever since the foun- truth that is able to welcome in an day stake what they have on the dation of the home – and the nurs- affectionate and attentive way, and lives of children, renew their pref- es. The medical doctors perform wants to demonstrate that follow- erence for the weakest and with- essential work before the arriv- ing Jesus is one of the healthiest out care, and see their action as al of a child and until his or her ways to live life, illness and death a responsible and supportive ser- departure. They work with other itself. The days pass with Life be- vice. This group is made up of: medical doctors and coordinate ing placed in the most frail lives, The Community of the Daugh- the treatment prescribed in other without any kind of discrimina- ters of Charity. Their task of as- health-care centres; in the same tion. Life is celebrated every day, sistance and evangelisation with way they attend to the formation enjoying everything that brings less favoured children has be- of the personnel of the home. health and life: joy, welcome, sim- come an important responsibility The parents are accompanied ple and competent service, think- of their Order. Their dedication is every moment by the team re- ing of, being with, receiving from, exclusive and they deal with man- sponsible for treatment which journeying with, being concerned aging and directing the home, the wants to avoid the parents having about, offering ourselves to; in ef- nursing staff, the coordination of any feeling of guilt. The principal fect, enjoying loving and allowing education, and the volunteers. objective is that the parents are in- ourselves to be loved. Naturally enough, the children volved in the care and treatment It is has been shown that this themselves. They are the subjects provided to their children and service to children humanises all of our action and the authentic gradually free themselves of their of us and as a consequence it is a reason which gives meaning to fears. Helping them in the process factor working for the human en- our work and to the project it- of mourning after the death of richment of society. self. All of those children who their child is indispensable. have been to the home, forty-four The priest, who has been pre- The Healing Power of Love. children in all, had a short life ex- sent in this project ever since the ‘The kindness of God…dawned pectancy; however in the major- foundation of the home, helps on us (Tit 3:4) ity of cases they lived for more people to discover the work and Children need a mother, a fa- time than was originally expected presence of God in the ‘Casa de ther, uncles and aunts, grandpar- 64 DOLENTIUM HOMINUM N. 79-2012

ents, cousins, neighbours…When The Leading Role equipped with what is needed for these are faraway or do not exist, of the Children these activities. They come and go the children have to have relation- from the centres for rehabilitation, ships with other people in order to The children are our teachers, for stimulation, etc., and when grow, that is to say the sisters, the they teach us and they evangelise their age allows them they attend staff that works in the home and us. school in colleges, in special edu- accompanies them. They consti- At the ‘Casa de Belén’ one cation centres or centres for edu- tute a welcoming group that forms must be ready to put to one side cation. We are convinced that in a network of human relationships, what one knows and learn every trying to normalise every situation which is a basis in the maturation day. There are languages that the of health or illness, one can help of every child and which brings children do not understand and many to integrate diversity. together our people allowing the we have to learn from them. They children to be enriched and to en- teach us how to love them, edu- Coordinated and Organised rich others. The children are ex- cate them, and care for them, start- Team Work. ‘Sharing with all perts in giving and receiving love, ing from the small actions of eve- whatever gift each of you has re- they generate in us tenderness and ry day: making them eat, washing ceived, as befits the steward of a compassion. Love – made up of them, making them move, mak- God so rich in graces’ (1 Pt 4:10) affection, welcoming, nearness ing them drink, their medicines, In this project which is already and care – is able to prolong their dressing them, speaking to them, a palpable reality we Daughters lives, improve their health and kissing them, hugging them, sing- of Charity live various things as make them a little more happy. ing, laughing, crying, welcoming being positive: the fact that we Love changes our outlook and al- them, discovering, listening to come from various places of ser- lows us to discover the human be- them, accompanying them, cook- vice (colleges, homes, old peo- ing that is in every human being, ing, ironing for them…Actions of ple’s homes, hospitals), that we beyond his or her small or large our daily lives that acquire a dis- have various professional experi- head, his or her inability to speak tinct meaning. The insecurity pro- ences (teachers nurses, auxiliary or stand, his or her short or long voked by their illness breaks all workers, personnel that help el- life. Love for the children gives planning because, when you least derly people, people engaged in us a new way of feeling and of expect it, a child falls ill and then general services), and that every- listening, and a new vision of hu- that planning has to be adapted to thing enriches us so that we can man beings. new needs. There have been days give the love and the care that we when it was rather difficult to be are ready to give. organised and take care of certain We who form a part of the ‘Ca- The Dignity of Children children in the home and accom- sa de Belén’ place at the service of pany others to hospital. Their in- the children the gifts that we have Each child is unique and never stability forces us to live without received and we work at a multi- to be repeated, he or she is a sa- security, in uncertainty or at times professional level for the supple- cred story, he or she is the loved in urgency, and this is not easy, menting and the defence of their child of God. because it tests our strength of social, educational and health- The relationship that is estab- mind and our community feeling. care needs, on various fronts and lished, which at times is not easy in various contexts: the commis- because of an apparent absence sion for protection and coordi- of communication that is expe- Normalising Daily Life nation of the centres they come rienced in entering into contact from, centres for family support, with these children, gives us a One must bear in mind the lev- centres for primary assistance, profound outlook which enables el of development and the needs swift care, colleges, rehabilitation us to love them as they are, be- of every child. Most of them are centres, hospitals, palliative care, yond their physical features or behindhand as regards their devel- environmental resources, etc. their mental states, and makes us opment at the level of the mental recognise that each of them is a government of movement and a The Value of a Child. A child loved child of God, and unique. lack of harmony can be observed makes our lives great. And God And it is in this way, starting from between their corporeal dimen- made Himself a child the communication of love, that sion and their mental maturation. To enter the ‘Casa de Belén’ one discovers the true dignity in We work as though the children one has to be ready to ‘make one- all its dimensions of his or her be- were to live for ever, even though self very little’ and encounter the ing. Those who work in the home we know that they will soon die. greatness of God. The children or come to visit it, when they en- In no case does illness or deteri- who live there are different from counter the beauty and the harmo- oration limit the life prospects of those that we usually care for; ny of its interior, the cleanliness, the children. Oxygen, tube feed- they are special, with various pa- and the order, perceive how im- ing, aerosols etc. do not exclude thologies limitations or absenc- portant these children are for us, them from swimming in the swim- es, and one can clearly see that children who are so frail and de- ming pool, from walking in the each one of them requires very fenceless, as well as the need to streets, or from exercises to help personalised care. We are joyful respect them and defend them. their movements. The garden is about very small successes and DOLENTIUM HOMINUM N. 79-2012 65

we work day after day, overcom- alive, and promises us that he is the child so that he or she feels ing tiredness and repeating con- living with these very little crea- loved and is happy; 2. first com- stantly: “you can do it”, “take this tures. This is not a theory but munion, with prior preparation; 3. or that”, “take things out” etc., healthy living with these reali- the birthday of each child, with a day after day, because we do not ties, receiving the love that they special party; 4. Christmas, which know if we will succeed or what bear and facilitating their normal- is marked every year by a specific our help can achieve. isation to the utmost, as though theme which acts as guidance so these children were going to have that there emerges the ‘new child’ a very long life. This way of do- that each child bears within him- Dying in the Home ing things poses us questions, and self or herself and which so often makes it credible to say today he or she conceals or eliminates; We help the children to die with that God does not want the in- 5. the magic of giving a present on dignity and in peace in our home, nocent to suffer – He wants them the feast of the Wise Kings; 6. Ho- accompanied, without useless to live. There is no cross without ly Week and Easter, when empha- pain or suffering. We ensure that resurrection, and the encounter sis is laid upon crucial moments in they die in the company of people with this life gives meaning to the the life of a Christian and the true they love (family relatives, edu- Cross of Life which is renewed meaning of his or her faith and cators voluntary workers…), with with every celebration of Easter hope; 7. the moving departures of their things (toys, ties, etc.) and the children when they are trans- we encourage these people that ferred to another centre or go back they love to express the pain, af- The Important Activities to their families; and 8., lastly, a fection and emotion that they feel of the ‘Casa de Belén’ fundamental act that afflicts and because of their loss. leaves a mark on those who are Welcoming the children. In the present: the departure of children Accompanying in Mourning. home the history of the child is who die. This celebration is at one Open to hope analysed before his or her arriv- and the same time profoundly hu- When faced with the imminent al and one assesses whether the man and simply religious, and all death of a child, a whole process child can be admitted. This in- the people of the home who can, or of accompanying him or her is volves numerous personal con- who want to, take part in it. Death set in motion in which his or her tacts and a prior study of various is not hidden because it is a part companions, educators, voluntary documents which are handed over of life. workers and family participate… when the child arrives. we are convinced that this care Caring for each child in a spe- for so many fragile and vulner- cific way. When the child comes Looking to the Future able lives gives good hope that to the home a care plan is estab- they will go on to a Life that never lished in which all the dimen- We have shared with you our ends. Hope does not stop at what sions of his or her person, as well itinerary. Perfection is not in our is not observable through expe- as the specific circumstances of hands, we know that we must start rience but looks for what is to his or her process, are consid- afresh every day, but it is worth it. come, what is promised in Christ. ered. This is a matter of creating Convinced of the fact that a se- Nothing here is definitive, neither a family environment which can rene smile is a window that al- our little joys or sufferings nor the express and find a response to his lows people to see the wellbeing successes or failures. Everything or her needs, wishes, fears, joys, of a human being, we want to go is penultimate, it is what we leave pain, successes, frustrations, ca- on working so that the children behind us, it is living by look- prices; in definitive terms, being who live in the ‘Casa de Belén’ ing at things as they should be able to learn, according to what are happy, and that if they do die one day. It is running the risk of he or she is capable of, forms of they do not die alone but die in a journey whose end is not known healthy living with others, the en- peace and accompanied. We hope but which is promised. It is living joyment of happy moments, and that there will continue to be fam- in and towards Easter, with what experiencing of imminent death ilies who welcome these children, it implies at the level of the dyna- in peace, knowing that he or she volunteers who visit them and are mism of death and life. is not alone. happy with them, godparents who Celebrating all the events of the accompany them; in definitive The Cross: a Source of Life. life of the home and in particu- terms, people who love them and ‘By his wounds you have been lar accompanying the child at the who are not extraneous to their healed’ (1 Pt 2:24) level of his or her spiritual needs: humanity, which is of the utmost The ‘Casa de Belén’ invites 1. The baptism of these children, fragility and vulnerability. people and provides the oppor- paying great attention to the god- tunity to welcome suffering and parents who receive and accept the * This text was originally published in the death in life day by day, know- mission of looking after, protecting book Pediatria e Bioetica and is reproduced ing that Christ has preceded us, is and accompanying the pathway of here by kind permission of the publishers. 66 DOLENTIUM HOMINUM N. 79-2012

The Archdiocese of Chicago Long Term Care Facilities: Pastoral Considerations

DR. PATRICK GUINAN, M.D. Chicago. These were owned and gious affiliation was not required Catholic Physician’s operated by a variety of Catho- in most institutions. Those that Guild of Chicago, lic organizations, mostly orders did indicated a greater than 75% U.S.A. of women religious. The largest Catholic population. group was under the direction of 4. Chaplain or Pastoral Care the Resurrection Health Care Sys- Assistant/Facility: There were 1.6 tem. The types of questions asked chaplains and pastoral care assis- Introduction are listed in Table 1. tants per institution. 5. Mass: Mass was offered daily Pastoral care for the sick has Table 1 - Questionnaire in 16 facilities, 3 times per week been the mission of the Church Areas of Interest in 3 facilities and no masses were since the time of Christ who made offered in 3 facilities. Commun- healing miracles his most visible 1. Type of Facility ion was available in the resident’s ministry. This continues in Cath- 2. Number of Residents per room daily except in 8 facilities olic acute care hospitals under the facility where it was available only on supervision of the local ordinary 3. Catholic Population some days. and the guidance of the Ethical 4. Chaplains / Facility 6. Mass on Room TV: Available and Religious Directives. LTC 5. Eucharistic Liturgy in 12 institutions facilities are not as carefully mon- 6. Mass on TV 7. Sacrament of the Sick: Avail- itored either by the local church 7. Sacrament of Reconciliation able in 20 institutions authorities or the Joint Accredita- 8. Sacrament of the Sick 8. Sacrament of Reconciliation: tion Commission for Health Care 9. Spiritual Support Available in 20 institutions Organizations. 10 Level of Local Parish 9. Spiritual Support: There LTC is protean in its expres- Involvement were a wide variety of spiritual sion. It can range from home care support options available. These by the extended family to retire- The survey was conducted by included: prayer groups, grief and ment communities, to convales- questionnaires sent to the various loss sessions, and end of life dis- cent and rehabilitation units, to institutions’ directors as listed in cussions. Ecumenical prayer was hospice and finally to the tradi- the Kenedy Directory. Coopera- available for non-Catholics. Sev- tional nursing home. Care can tion was excellent with 20 of 22 eral institutions indicated that range from expensive to the ste- responses (91%). The two non- counseling was available for staff reotypical warehousing of Alz- responders were senior citizen as needed. heimer’s patients restrained in federally subsidized housing units 10. Local Parish Involvement: wheelchairs in TV dominated day managed by Relatively little local parish in- rooms. LTC facilities occupy a that did not have an overt Catho- volvement. gray area relative to financing, lic presence. government regulation and social awareness. With the breakdown Discussion of the extended family the respon- Results (Table 2) sibility for elder care often falls Acute nursing care has been the on third parties. 1. Type of Facility: For the pur- mission of the Church from the The purpose of this investiga- pose of this study, the category of time of Christ. In apostolic times tion was to assess the LTC insti- LTC institution was self-defined deacons were tasked with the care tutions in the Archdiocese of Chi- by the institution director. The of the sick.2 The Church found- cago for the availability of the majority of facilities were self- ed the first hospitals in the Byz- sacraments and Catholic pastoral described as “Nursing and Reha- antine Empire as well as facilities support for their residents. bilitation.” (TABLE 2) Of the 22 for orphans, lepers, travelers, and institution 18 were listed as nurs- the elderly.3 The tradition was ing and rehabilitation, 2 as retire- carried to the New World by reli- Methods ment, and 2 as residential. gious sisters who founded nursing 2. Number of Residents: The homes for the elderly in addition The current Kenedy Catholic average number of residents per to hospitals. Directory1 was employed to iden- institution was 197. The fastest growing segment tify the LTC institutions (there 3. Number of Catholic Resi- of our population consists of in- were 22) in the Archdiocese of dents: While disclosure of reli- dividuals 85 years and older. The DOLENTIUM HOMINUM N. 79-2012 67

fact that the US population is ag- suggest that Catholic pastoral care perhaps a reflection of the strong ing disproportionately suggests is strong. There are chaplains and competition in the retirement liv- that their problem may only wors- pastoral care assistants in all insti- ing market. en. In the United States, while tutions except those federally as- In this regard, Catholic LTC there are 6,000 acute care hospi- sisted dwellings. facilities should have an advan- tals, there are three times as many Mass and the sacraments (rec- tage if they emphasize the cath- LTC facilities (18,000).4 About onciliation and anointing of the olicity of their programs. There 20% of these are administered sick)) are universally available is an increasingly disproportion- by Catholic authorities, 22 in the (excepting in Catholic Charities ate number of Catholics (given Archdiocese of Chicago. federally funded residential fa- the baby boomer demographics) Spiritual care has recently be- cilities). For those bedridden this in the elderly population. Many, come an accepted component of is often a TV mass. Pastoral care if not most, of these Catholics re- good medical practice, particular- is self-sustained within the insti- member the joys of their Catholic ly for the elderly.5 Pastoral care tutions because there is relative- youth home life, and schools. has long been a major aspect of ly little local parish involvement. Catholic acute care institutions.6 There appears to be an increasing This study has been an attempt to level of activities (including spir- Afterthought assess pastoral care in LTC insti- itual) for elderly residents, partic- tutions. The results of the study ularly in retirement communities, The Archdiocese of Chicago Catholic LTC facilities get high Table 2 - Summary Table grades in this study for providing good pastoral care. Their staffs 1. Type of Facility Nursing and Rehabilitation 17 and sponsoring institutions are to Retirement 3 be commended. Residential 2 However, there is a Catholic re- source that could be more wide- 2. Residents 197 / facility ly promoted. The administration of the sacraments is strong. But 3. Catholic Population 75%+ 5 what about the “sacramentals” 50-75% 2 (remember them): the rosary, holy >50% 1 cards, crucifixes, holy water, etc. Question not asked 14 Many, if not most LTC facilities residents, grew up before Vatican II when sacramentals were omni- 4. Chaplains or Pastoral Care 1.6 present. In the past 40 years, that Assistants per Facility emphasis has diminished. Life can be lonely and isolated in a 5. Mass Daily 16 nursing home. To be reminded, 3x/week 3 with holy water or the rosary, of None 1 the joyful family and Church life of the resident’s youth can be a 6. Mass on Room TV Yes 12 source of peace and happiness. None 2 Unknown 8 Notes 7. Sacrament of the Sick As Needed 20 1 The Official Catholic Directory. Na- Not Available 2 tional Register Publishing. New Providence, NJ. 2009. 2 Guinan, Patrick. The Christian Origin 8. Sacrament of Reconciliation As Requested 20 of Medical Compassion. NCBQ 5:243-248. Not Available 2 2005. 3 Guinan, Patrick. Christianity and the Origins of the Hospital. NCBQ Summer 9. Additional Spiritual Support Prayer Groups 2004. 257-263. Rosary 4 Ouslander, Joseph. The American Nursing Home. In Geriatric Medicine and Spiritual Conversation Groups Gerontology. Eds: Taller, RC; Fillet, H; and Grief and Loss Bockelhuber, JC. Church-Livingston, 1998, Ecumenical Prayer Ch 112: 1559-1565. 5 Daaleman, Timothy. Spirituality, In End of Life/Advanced Directives Hazzard’s Geriatric Medicine and Geron- tology. 6th Edition. McGraw-Hill Medical, 10. Level of Local Very Much 3 New York, 2009. pp. 395-397. 6 Guinan, Patrick; Zabiego, Thomas; Parish Involvement Somewhat 8 Zainer, Christine. Pastoral Care: The Chi- None 4 cago Study. Linacre Quarterly 77(2), May 2010. 175-180. Unknown 7 68 DOLENTIUM HOMINUM N. 79-2012

Sister Maria Benedetta Frey: a Witness to Suffering for Love

FR. GIANLUCA SCRIMIERI tion of being a patient like a lamb 1913. The Pope died on 20 Au- Parish Priest of Fabro, ready to live her long martyrdom gust 1914, the feast of St. Ber- the Diocese of Orvieto-Todi, and apostolate through prayer and nard. Vice-, suffering. To see the reflected sky Sister M. Benedetta ‘hid’ souls Italy she used a small mirror. in Jesus so as to defend them Her spiritual father was Father and make them rest in the Sa- Bernardo Prelini, the Superior cred Heart. She was very devot- he Servant of God Sister General of the Passionist Order, ed to Baby Jesus to whom she TMaria Benedetta Frey (born and for a short time Father Ger- entrusted everyone. This is what Rome 6.3.1836, died mano Ruoppolo, the spiritual di- she wrote: ‘I hope that from Ba- 10.5.1913) is special because she rector of Gemma Galgani. When by Jesus comes all that fire of Di- lived in the Cistercian convent of she wrote a letter she began with vine Love that was possessed by Viterbo for fifty-two years, immo- the two words ‘From the Cross’. all the saints and which with such bile in her bed and full of physical In the crucifix Frey found he who a conflagration of love burnt eve- and moral suffering. From an ear- suffers, to learn how one loves, rything that could be defective in ly age she was marked by suffer- how one can live transforming their hearts. Yes, that divine fire ing and if she was able to face up union, and how one gives one’s purified them, made them beau- to it this was because of the faith life. During this long ordeal she tiful and made them strong in that she had received from her was always affectionately close their battles, courageous in their family. Everything that she learnt to every Pope, to priests and to martyrdoms’ (24/12/1897). ‘We from the gospel, from the exam- seminarians, for whom she of- know very well that it is not we ple of her family relatives, turned fered up her sufferings and to who work but Jesus, who uses out to be valuable in understand- whom she offered advice. All the weakest people to do what he ing in her the call of God to the the sacraments were celebrated in wants!’ (19/11/1894). She wrote contemplative life in a closed her room as well as a number of that ‘holiness involves solely car- convent (she entered in 1856) and priestly ordinations. Amongst her rying out in everything the most the call of God to a life of suf- visitors were distinguished fig- holy will of God, the obligation of fering for the glory of the Lord, ures such as Cardinal Merry del one’s own condition’ (17/4/1900). for the good of the Church, and Val (the Secretary of State); Car- She had the charism of discern- for the sanctification of priests dinal Pietro La Fontaine (from ment, of healing, of prophecy and and seminarians. In Frey there Viterbo, the Patriarch of Ven- of comfort. Frey knew how to was a special call to courage and ice); Cardinal Boschi, Cardinal give meaning to life, to suffering, strength (Salvifici doloris, n. 25). Cassetta, and Cardinal Macchi; and to pain, because she strongly Down the centuries, the suffering ’s secretary, Msgr. loved Christ. She wrote: ‘My dear, of saints, who have offered them- Bressan; Don Giuseppe Nascim- our soul only finds peace in its selves as victims, have certainly beni; Bartolo Longo; and, last- centre which is God’ (24/7/1885); helped to make them faithful to ly, Don Luigi Orione. This last ‘Yes! Yes! We love Jesus, we suf- Christ and to the Church. Sister was helped by her to overcome fer for Jesus, we work for Jesus Maria Benedetta was confined a crisis at the beginning of 1912. and it is certain that we will go to to bed by a progressive paralysis Sister M. Benedetta took a strip heaven’ (24/11/1882). (1861) which gradually extended of cloth from near her, held him She was a ‘living Host’: for the to the rest of her body, leaving by the hand, comforted him and building up of the Church, for the her head and her right arm free. said to him: “you should be a sanctification of priests, for the She accepted the will of God af- strip of cloth in the hands of Je- conversion of sinners and for the ter a ‘resistance’ of the early years sus and allow yourself to be led salvation of souls. She always in- when she beseeched a miracle. by divine Providence”. She then vited people to accept every trial Nourished by the Eucharist, by prophesied: “When you found a and to become holy. Through pain prayer, by adoration of the Eucha- congregation of women religious she evangelised and bore witness rist and of the cross, she was able, tell them that they should be like to Christ, sanctifying herself and through pain, to sanctify her mor- strips of cloth”. Frey offered her other people; she did not choose al and physical sufferings, of- life for the health of Pius X which euthanasia but preferred to fol- fering herself as a ‘victim’. Her had deteriorated in April 1913. low the Cross. She left behind her bed was an altar and she herself When the health of the Supreme a strong and contemporary mes- was a victim. Every day she cel- Pontiff recovered, the ‘bound sis- sage: human life is a gift of God, ebrated Holy Mass in her condi- ter’ went up to heaven on 10 May with its dignity that is worthy of DOLENTIUM HOMINUM N. 79-2012 69

being lived (suffering is also a gift she was a martyr who was full of There is a bibliography of Frey of God). We are not, therefore, in suffering, this did not prevent her in which her virtues of faith and front of a person who ‘resigned from feeling loved by God and hope are emphasised: Suor Ma- herself’ passively but, rather, of from loving. She understood, in ria Benedetta Frey. Testimone a woman who was guided from definitive terms, that the love of della sofferenza per Amore (CVS, on high to use her theological God does not exempt us from all Rome, 2009). The preface is by points of strength to be active so suffering but protects us in all suf- Msgr. José L. Redrado, Secre- as to be of benefit to other peo- fering. And she preached this to tary of the Pontifical Council for ple. Thus suffering unleashed an other people. Health Care Workers. The pos- extraordinary force of humanisa- Holiness is a vocation for all tulator is Don Armando Aufi- tion for herself and for other peo- Christians and also for the sick, ero of the Silent Workers of the ple, almost a supplement of the for whom it sublimates the capac- Cross (www.suorbenedettafrey.it- soul which could be given. She ity for suffering. The Christian [email protected]). This Servant was able to make her misfortune vocation to holiness constitutes of God is prayed to for the grave- a ‘grace and blessing’ of the Lord an essential element of life which ly ill, for couples that have diffi- to evangelise and to exhort peo- the condition of illness does not culties in procreating, for conver- ple to achieve holiness (eternal eliminate, even though it appar- sion and for the reconciliation of salvation). Despite the fact that ently makes it more difficult. two individuals. Program of the XXVII International Conference of the Pontifical Council for Health Care Workers The Hospital, Setting for Evangelisation: a Human and Spiritual Mission Vatican City, 15-17 November 2012

Thursday 15 November 11.50 The Holy Spirit in Saxia Hospital: History and Mission History and mission Prof. Gianni Iacovelli President of the Academy of the History of Medical Morning Session Art of Rome (Italy) 7.30 Celebration of the Holy Mass 12.10 The Historical Genesis of the Hospital in St. Peter’s Basilica presided over by Fra Pascual Piles Ferrando, O.H. His Em. Card. Former Prior General of the Hospital Order of St. Secretary of State (the Holy See) John of God (Spain) 9.00 Opening Address 12.30 The Centuries-Old Religious Role of the Sisters H.E. Msgr. Zygmunt Zimowski of Charity of St. Joan Antida Thouret in Roman President of the Pontifical Council for Health Care Hospitals Workers (the Holy See) Sr. Nunzia De Gori, SDC Superior General of the Sisters of Charity of St. Joan 9.30 Greetings of the Minister of Health of Italy Antida Thouret (Italy) Hon. Renato Balduzzi 12.50 The Human and Spiritual Accompanying 9.40 Message of His Eminence Cardinal of Medical Students Jean-Baptiste Pham Minh Mân Prof. Benoît Lengelé Archbishop of Thàn-Phô Hô Chí Minh (Vietnam); Professor of Human Anatomy at the Catholic Member of the Pontifical Council for Health Care University of Louvain (Belgium) Workers 13.10 End of the Session 9.50 Prolusion: The Hospital – Setting for the New Evangelisation H.E. Msgr. Salvatore Fisichella Afternoon Session President of the Pontifical Council for the Promotion Chairman: H.E. Msgr. Valter Župan of the New Evangelisation (the Holy See) Bishop of Krk; Bishop Responsible for Pastoral Care 10.20 The Role of the Hospital in International in Health (Croatia) Health-Care Policies 15.00 The Military Hospital and the Evangelisation Dr. Anarfi Asamoa-Baah of Peace Deputy Director General of the WHO (World Health Brigade General Vito Ferrara Organisation) (Switzerland) Vice-director of the Department of Health 10.50 Break of the “Arma dei Carabinieri” (Italy) Chairman: Dr. Patrizio Polisca 15.20 Hospital Management Between Rationalisation Archiater of Pope Benedict XVI and Director of and the Defence of the Right to Health Health Care and Hygiene of the Governorate of the Dr. Anthony R. Tersigni State of the Vatican City (the Holy See) President and Executive Director of the ‘Ascension Health Alliance’ Office (USA) 11.10 Recommendations and Perspectives in Pastoral Care in Health in the Post-Synodal Apostolic 15.40 Biomedical Research in the Hospital Exhortation ‘Africae munus’ of Pope Benedict XVI Dr. Ornella Parolini His Eminence Cardinal Wilfrid Fox Napier, O.F.M. Director of the E. Menni Research Centre, Archbishop of Durban (South Africa); Member of the Hospital Polyclinic Institute Foundation of the Pontifical Council for Health Care Workers Brescia (Italy) 11.30 The Hospital: Temple of Humanity 16.00 The Vocation of the University Hospital and Crossroad of Peoples Dr. Sandro Caffi His Eminence Cardinal Willem Jacobus Eijk Director General of the Integrated University Archbishop of Utrecht (Holland) Hospital Company of Verona (Italy) DOLENTIUM HOMINUM N. 79-2012 71

16.20 Break 9.00 Health Care Between Being and Acting: Balances of Charity Chairperson: Prof. Kuo-Inn Tsou Fra Mario Bonora, P.S.D.P. Dean of the Faculty of Medicine of the Catholic President of the Don Calabria Sacred Heart Hospital University of Fu Jen, Taipei (Taiwan); Consultor of of Negrar -Verona, and National President of the Pontifical Council for Health Care Workers ARIS (Religious Association of Socio-Healthcare 16.40 Telemedicine: a Medical Reality Institutions) (Italy); Member of the Pontifical that Calls on Ethics Council for Health Care Workers Dr. Giovanni Putoto 9.20 Humanisation and Fairness in the Care Head of Planning of Doctors with Africa CUAMM Provided by Health-Care Institutions (Italy) Prof. Enrico Garaci 17.00 Healing Spaces: The Science of Place, Spirituality President of the Higher Institute of Health Care of and Well-being. Implications for the Hospital the Higher Council of Health Care (Italy) Environment and Health. 9.40 The Hospital: Bioethical and Biopolitical Problems Prof. Esther M. Sternberg Prof. Francesco D’Agostino Research Director, Arizona Center for Integrative Full Professor of the Philosophy of Law and the Medicine, University of Arizona, Tucson (USA) General Theory of Law at the University of Tor 17.30 Round Table: Vergata (Italy) Hospital Workers: Evangelisers of Life 10.00 The Hospital as the Custodians of Life The Administrator Prof. Riccardo Marana Dr. Orochi Samuel Orach Director of the Paul VI International Scientific Director of the UCMB, National Office for Pastoral Institute for Research into Human Fertility and Care in Health, Kampala (Uganda); Consultor of the Infertility for Responsible Procreation - I.S.I. at the Pontifical Council for Health Care Workers Agostino Gemelli University Polyclinic (Italy) The Medical Doctor 10.20 Ethical Committees in Hospitals Today Dr. Daniela Terribile Prof. John M. Haas Medical Director of Breast Surgery at the Agostino President of the National Catholic Bioethics Center, Gemelli University Polyclinic (Italy) Philadelphia (USA) Consultor of the Pontifical Council for Health Care Workers The Nurse Sr. Alžbeta - Bc. Jana Galgóciová 10.40 Break Sister of the St. Elizabeth Congregation 11.00 Round Table: (the Republic of Slovakia) Catholic Hospitals in a Changing World The Volunteer Chairman: Ms. Anna Janowicz S.E. Msgr. Protase Rugambwa (Poland) Adjunt Secretary of the Congregation for the The Chaplain Evangelization of Peoples (the Holy See) Fr. Werner Erhard Demmel AFRICA (Germany) H.E. Msgr. Joachim Ntahondereye 18.30 Discussion Bishop of Muyinga, Bishop Responsible for Pastoral Care in Health, Burundi (Burundi); Consultor of the 19.00 End of Session Pontifical Council for Health Care Workers ASIA H.E. Msgr. Bernard Blasius Moras Archbishop of Bangalore (India); Member of the Friday 16 November Pontifical Council for Health Care Workers Ethics and humanisation NORTH AMERICA H.E. Msgr. Robert J. McManus Bishop of Worcester; Bishop Responsible for Morning Session Pastoral Care in Health (USA) Chairman: H.E. Msgr. José Luis Redrado, O.H. CENTRAL AND SOUTHERN AMERICA Former Secretary of the Pontifical Council for Health H.E. Msgr. Sebastián Ramis Torrens Care Workers (Spain) Bishop of Huamachuco; Bishop Responsible for Pastoral Care in Health (Peru) 72 DOLENTIUM HOMINUM N. 79-2012

EUROPE 17.00 Break H.E. Msgr. Edoardo Menichelli Chairman: Fr. Salvatore Pignatelli, M.I. Metropolitan Archbishop of -Osimo, Director of the Medical Centre of Ouagadougou National Ecclesiastical Assistant of the A.M.C.I. (Burkina Faso) (Italian Association of Catholic Doctors) (Italy) 17.20 The Mission for the Suffering of the ‘Merciful’ OCEANIA Dr. Manuel de Lemos H.E. Msgr. Donald Sproxton National President of the Union of the ‘Merciful’ Auxiliary Bishop of Perth; Bishop Responsible for (Portugal) Pastoral Care in Health (Australia) 17.40 The Humanitarian and Missionary Role of the 12.30 Discussion Order of Malta 13.00 End of the Session H.E. Balì Gr. Cr. D’Obb. Barone Albrecht von Boeselager Grand Hospiteller of the Sovereign Military Order of Malta (Germany); Member of the Pontifical Council The spirituality and for Health Care Workers (the Holy See) deaconate of charity 18.00 Some Projects of the ‘Good Samaritan’ Foundation’ for Hospitals in Cooperation Afternoon Session with Other Bodies • Donation from General Electric of ultrasound Chairman: H.E. Msgr. Emery Kabongo machines and formation medical personnel in the Emeritus Archbishop-Bishop of Luebo and Canon health district of Butembo, North Kivu, Democratic of St. Peter’s Basilica in Rome (the Holy See) Republic of the Congo 15.00 The Hospital Chapel: a Beating Heart of the • Donation by Gilead of antiretroviral drugs for Mission of the Church for the Sick the HIV/AIDS Response Program of the Bishop’s Fra René Stockman, F.C. Conference of Tanzania Superior General of the Brothers of Charity 18.45 Conclusions and Recommendations (Belgium) Msgr. Andrea Pio Cristiani 15.20 The Vocation of Consecrated Life and Charismatic Founder of the ‘Shalom’ Movement (Italy) Witness in Places of Care Consultor of the Pontifical Council for Health Care Mother Laura Biondo, F.S.C. Workers Superior General of the Daughters of St. Camillus of Lellis (Italy) Fr. Jacques Simporé, M.I. Rector of the St. Thomas University, Ouagadougou 15.40 Home Care for the Sick (Burkina Faso); Consultor of the Pontifical Council Dr. Konstanty Radziwill for Health Care Workers President of CPME (Standing Committee of European Doctors) (Poland) 19.00 End of the Proceedings 16.00 The Hospital Chaplaincy Fra Benigno Ramos Rodríguez, O.H. Superior of the Community of the Tiberine Island Saturday 17 November of the Brothers of St. John of God (Italy) 8.00 Celebration of the Holy Mass in St. Peter’s Basilica 16.20 The Human and Spiritual Training of Hospital Volunteers 10.00 Meeting of reflection and prayer by Health Care Dr. Salvatore Pagliuca Workers on the occasion of the Year of Faith, National President of UNITALSI (Italian National Paul VI Hall. Union for Transport of the Sicks to Lourdes and International Shrines (Italy); Consultor of the 1. Introducing by H.E. Msgr. Zygmunt Zimowski Pontifical Council for Health Care Workers 2. Reading of the Word of God 16.40 Spiritual needs of patients with chronic diseases 3. Comment by His Eminence Cardinal Angelo in a secularized society Comastri Prof. Arndt Büssing 4. Pause for Reflection Professorship on Quality of Life, Spirituality 5. Testimonies and Coping; Center for Integrative Medicine; 6. Final Prayer Faculty of Health, Witten/Herdecke University (Germany) Holy Father’s address is expected.