And in the Letter to the Philippians he will even say: "I can do all things in him who strengthens me"(74). So glorify God in your body "(57). In this way, that world of suffering which in brief has its subject in each human being, seems in our age to be transformed—perhaps more than at any other moment—into a special "world": the world which as never before has been transformed by progress through man's work and, at the same time, is as never before in danger because of man's mistakes and offences. With his suffering he accepts that question which—posed by people many times—has been expressed, in a certain sense, in a radical way by the Book of Job. 73 (72), 21; Iob 16, 13; Lam. « Completo na minha carne â€" diz o Apóstolo São Paulo, ao explicar o valor salvífico do sofrimento â€" o que falta aos sofrimentos de Cristo pelo seu Corpo, que é a Igreja ». Ier. The mystery of the Church—that body which completes in itself also Christ's crucified and risen body—indicates at the same time the space or context in which human sufferings complete the sufferings of Christ. 11 février 1984 : Lettre Salvifici doloris, sur le sens de la souffrance humaine (Jean Paul II) Rappel : PLAN : Marie toute sainte et immaculée (doctrine) Nouillan (65) : Chapelle de Nouillan Pietat (65) : Notre-Dame de Pietat Pouey-Laün (65, Tarbes) : Notre-Dame de Pouey-Laün Sanctuaires du Diocèse de Toulouse Sanctuaires du Diocèse de Tours Carta Apostólica Salvifici Doloris Resumen. Precisely by means of his Cross he must accomplish the work of salvation. (7) Id Anna metuit, Tobiae mater (cfr. And again, after the events of her Son's hidden and public life, events which she must have shared with acute sensitivity, it was on Calvary that Mary's suffering, beside the suffering of Jesus, reached an intensity which can hardly be imagined from a human point of view but which was mysterious and supernaturally fruitful for the redemption of the world. It can be said that Job's old friends wish not only to convince him of the moral justice of the evil, but in a certain sense they attempt to justify to themselves the moral meaning of suffering. In the end, God himself reproves Job's friends for their accusations and recognizes that Job is not guilty. In his salvific mission, the Son must therefore strike evil right at its transcendental roots from which it develops in human history. La douleur dans le lettre apostolique « Salvifici Doloris » de Jean Paul II Nous n'aimons pas les limites. For it is above all a call. 15. Christ does not explain in the abstract the reasons for suffering, but before all else he says: "Follow me!". am 11. Ps. And she very soon received a confirmation of this in the events that accompanied the birth of Jesus in Bethlehem, and in the solemn words of the aged Simeon, when he spoke of a sharp sword that would pierce her heart. Is. Lacus Doloris (Latin for "Lake of Sorrow") is a small lunar mare located in the Terra Nivium region at 17.1° N, 9.0° E. Salvifici doloris is a 1984 apostolic letter by John Paul II on the Christian meaning of suffering. She truly has a special title to be able to claim that she "completes in her flesh"—as already in her heart—"what is lacking in Christ's afflictions ". 53, 3). 31 (30), 10-11; Ps. The experience of this evil determined the incomparable extent of Christ's suffering, which became the price of the Redemption. Accueil > Actualités > L'encyclique Salvifici doloris. For, whoever suffers in union with Christ— just as the Apostle Paul bears his "tribulations" in union with Christ— not only receives from Christ that strength already referred to but also "completes" by his suffering "what is lacking in Christ's afflictions". 5. Como resultado de la obra salvífica de Cristo, el hombre existe sobre la tierra con la esperanza de la vida y de la santidad eternas.Y aunque la victoria sobre el pecado y la muerte, conseguida por Cristo con su cruz y resurrección no suprime los sufrimientos temporales de la vida humana, ni libera del sufrimiento toda la dimensión histórica de . (15) Haec perpessi sunt sive Iob (cfr. They also foreshadow the words of Saint Paul: "For our sake he made him to be sin who knew no sin"(49). Campaña del Enfermo, cambio de fecha de la Presentación. Le 11 février 1984, le Pape Jean-Paul II a publié Salvifici doloris, lettre apostolique sur le sens de la souffrance humaine.Découvrez un résumé suivi d'une mise en perspectives du quatrième chapitre de ce document : "Jésus-Christ : la souffrance vaincue par l'amour". Here we touch upon the duality of nature of a single personal subject of redemptive suffering. And so the Church sees in all Christ's suffering brothers and sisters as it were a multiple subject of his supernatural power. This feeling not only consumes the person interiorly, but seems to make him a burden to others. 36 (35), 7; Ps. Suffering must serve for conversion, that is, for the rebuilding of goodness in the subject, who can recognize the divine mercy in this call to repentance. We are not allowed to "pass by on the other side" indifferently; we must "stop" beside him. The Master does not conceal the prospect of suffering from his disciples and followers. All we like sheep have gone astray we have turned every one to his own way; and the Lord has laid on him the iniquity of us all"(41). L'homme souffre, pourrait-on dire, en raison d'un bien auquel il ne participe pas, dont il est, en un sens, dépossédé ou dont il s'est privé lui-même. In itself human suffering constitutes as it were a specific "world" which exists together with man, which appears in him and passes, and sometimes does not pass, but which consolidates itself and becomes deeply rooted in him. Thus the reality of suffering prompts the question about the essence of evil: what is evil? In formis verbalibus praeter simplicem illam formam (qal), quae, varia quidem ratione, designat « aliquid malum esse », invenitur etiam forma reflexiva-passiva (niphal), id est « malum subire », « maio corripi », atque forma causativa (hiphil), « malum inferre » seu « irrogare » alicui. When this body is gravely ill, totally incapacitated, and the person is almost incapable of living and acting, all the more do interior maturity and spiritual greatness become evident, constituting a touching lesson to those who are healthy and normal. To the prospect of the Kingdom of God is linked hope in that glory which has its beginning in the Cross of Christ. 5. The world of human suffering unceasingly calls for, so to speak, another world: the world of human love; and in a certain sense man owes to suffering that unselfish love which stirs in his heart and actions. Following the parable of the Gospel, we could say that suffering, which is present under so many different forms in our human world, is also present in order to unleash love in the human person, that unselfish gift of one's "I" on behalf of other people, especially those who suffer. This distinction is based upon the double dimension of the human being and indicates the bodily and spiritual element as the immediate or direct subject of suffering. 8. 53, 3). And for this reason Saint Paul will write of Christ: "He loved me and gave himself for me"(40). One could certainly extend the list of the forms of suffering that have encountered human sensitivity, compassion and help, or that have failed to do so. However, the prayer in Gethsemane becomes a definitive point here. And he also says, "Shall I not drink the cup which the Father has given me?"(38). Marc. The Apostle Peter will express this truth in the following words of his First Letter: "But rejoice in so far as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed "(69). And if he loved us in this way, suffering and dying, then with this suffering and death of his he lives in the one whom he loved in this way; he lives in the man: in Paul. Thus it defined as " evil" everything that was suffering(22). He healed the sick, consoled the afflicted, fed the hungry, freed people from deafness, from blindness, from leprosy, from the devil and from various physical disabilities, three times he restored the dead to life. I experience a feeling, I suffer"; and, thanks to this verb, suffering is no longer directly identifiable with (objective) evil, but expresses a situation in which man experiences evil and in doing so becomes the subject of suffering. Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors;yet he bore the sin of many,and made intercession for the transgressors". (12 votes) Very easy. Man suffers on account of evil, which is a certain lack, limitation or distortion of good. Ps. It is profoundly rooted in the entire Revelation of the Old and above all the New Covenant. Parallel with this, however, is the interhuman and social dimension. Easy. While such an answer has a fundamental and transcendent reason and validity, at the same time it is seen to be not only unsatisfactory in cases similar to the suffering of the just man Job, but it even seems to trivialize and impoverish the concept of justice which we encounter in Revelation. If the suffering "is measured" by the evil suffered, then the words of the Prophet enable us to understand the extent of this evil and suffering with which Christ burdened himself. When the leader thinks the time is appropriate, he then has the next person to left continue reading. When one says that Christ by his mission strikes at evil at its very roots, we have in mind not only evil and definitive, eschatological suffering (so that man "should not perish, but have eternal life"), but also—at least indirectly toil and suffering in their temporal and historical dimension. Es steht im Kontext des außerordentlichen Heiligen Jahres der Erlösung, das der Papst für die Dauer vom 25. "More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit which has been given to us"(76). At one and the same time Christ has taught man to do good by his suffering and to do good to those who suffer. This answer has been given by God to man in the Cross of Jesus Christ. (1) Nimirum verba haec videntur finem facere longissimi itineris per dolores, qui hominum historiae quodammodo semper interseruntur, ac verbo Dei clarescunt. It was issued in connection with the 1983 Holy Jubilee Year of Redemption. They also have an ever greater capacity and specialization in this area. He must "stop", "sympathize", just like the Samaritan of the Gospel parable. The Song of the Suffering Servant in Isaiah speaks of this. Man can put this question to God with all the emotion of his heart and with his mind full of dismay and anxiety; and God expects the question and listens to it, as we see in the Revelation of the Old Testament. ... Thou hast blessed the work of his hands, and his possessions have increased in the land. And at the same time this Son who is consubstantial with the Father suffers as a man. For the God of Revelation is first of all the Creator, from whom comes, together with existence, the essential good of creation. A source of joy is found in the overcoming of the sense of the uselessness of suffering, a feeling that is sometimes very strongly rooted in human suffering. Human suffering evokes compassion; it also evokes respect, and in its own way it intimidates. 2 Sam. (77) Cfr. He conquered the author of evil, Satan, and his permanent rebellion against the Creator. Carta apostólica - Salvifici Doloris del Sumo Pontifice Juan Pablo II. One can say that this answer emerges from the very master of which the question is made up. Faith in sharing in the suffering of Christ brings with it the interior certainty that the suffering person "completes what is lacking in Christ's afflictions"; the certainty that in the spiritual dimension of the work of Redemption he is serving, like Christ, the salvation of his brothers and sisters. Difficult. We shall also try to follow this appeal in the present reflection. I shall see God..."(28). He shows us how it is only in Christ that we can hope to find any meaning and purpose in our experience of suffering. This special respect is set by the deepest need of the heart, and also by the deep imperative of faith.The need of the heart commands us to overcome fear. While it is true that suffering has a meaning as punishment, when it is connected with a fault, it is not true that all suffering is a consequence of a fault and has the nature of a punishment. 30 years later, Pauline Books and Media issued an anniversary edition with commentary by Fr. 77 [76], 3-11; Ps. This parable witnesses to the fact that Christ's revelation of the salvific meaning of suffering is in no way identified with an attitude of passivity. Por esto precisamente, Cristo Redentor … revela plenamente el hombre al mismo hombre. 22. El resumen de los textos sobre los que se debe reflexionar es correcto con las ideas principales bien recogidas. For, at the same time, this Redemption, even though it was completely achieved by Christ's suffering, lives on and in its own special way develops in the history of man. Paul writes: "That I may know him (Christ) and the power of his Resurrection, and may share his sufferings, becoming like him in his death, that if possible I may attain the resurrection from the dead"(64). This "word of the Cross" completes with a definitive reality the image of the ancient prophecy. And all those who suffer have been called once and for all to become sharers "in Christ's sufferings"(98), just as all have been called to "complete" with their own suffering "what is lacking in Christ's afflictions"(99). 4. affectus est Psaltes (cfr. In that "cosmic" struggle between the spiritual powers of good and evil, spoken of in the Letter to the Ephesians(89), human sufferings, united to the redemptive suffering of Christ, constitute a special support for the powers of good, and open the way to the victory of these salvific powers. The world witnessed the dignity and grace that characterized his exterior dealings with pain, now let the Holy Father's words teach you about the interior aspects of suffering: how it can be your own vocation within God's plan of salvation. Through this parable Christ wished to give an answer to the question: "Who is my neighbour? Sacred Scripture is a great book about suffering. Thus to share in the sufferings of Christ is, at the same time, to suffer for the Kingdom of God. 4, 19; 8, 18; Lam. It only means that the Redemption, accomplished through satisfactory love, remains always open to all love expressed in human suffering. Once again, St. John Paul explains: "It was on Calvary that Mary's suffering, beside the suffering of Jesus, reached an intensity which can hardly be imagined from a human point of view but which was mysterious and supernaturally fruitful for the redemption of the world (Salvifici Doloris, 25). 38, 13; Ier. He who by his Passion and death on the Cross brings about the Redemption is the only-begotten Son whom God "gave". Myles N. Sheehan. The Formula For Happiness. In him God has confirmed his desire to act especially through suffering, which is man's weakness and emptying of self, and he wishes to make his power known precisely in this weakness and emptying of self. Zac. Christ did not conceal from his listeners the need for suffering. La souffrance vaincue par l'amour. Is. No less valuable is individual activity, especially by people who are better prepared for it in regard to the various kinds of human suffering which can only be alleviated in an individual or personal way. 16, 11; Ier. «La sofferenza ha una forza enorme nella lotta cosmica fra bene e male». Man suffers in different ways, ways not always considered by medicine, not even in its most advanced specializations. The Suffering Servant—and this in its turn is essential for an analysis of Christ's Passion—takes on himself those sufferings which were spoken of, in a totally voluntary way: "He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb,so he opened not his mouth.By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? We ask them to support us. In fact, that vocabulary did not have a specific word to indicate "suffering". Qo. Iob 19, 18; 30, 1. This will be a time for you to bear testimony. In the midst of what constitutes the psychological form of suffering there is always an experience of evil, which causes the individual to suffer. And at the same time, during the Holy Year of the Redemption we recall the truth expressed in the Encyclical Redemptor Hominis: in Christ "every man becomes the way for the Church"(4). It can be said that the above considerations now brings us directly to Gethsemane and Golgotha, where the Song of the Suffering Servant, contained in the Book of Isaiah, was fulfilled. But not a hair of your head will perish. Though it is not licit to apply here the narrow criterion of direct dependance (as Job's three friends did), it is equally true that one cannot reject the criterion that, at the basis of human suffering, there is a complex involvement with sin. 9. And therefore Christ severely reproves Peter when the latter wants to make him abandon the thoughts of suffering and of death on the Cross(36). 13. But at the same time, moral suffering seems as it were less identified and less reachable by therapy. 73 [72], 3-14), tum Qoelet (cfr. It is precisely the Church, which ceaselessly draws on the infinite resources of the Redemption, introducing it into the life of humanity, which is the dimension in which the redemptive suffering of Christ can be constantly completed by the suffering of man. This is in fact that multiple and subjectively differentiated "activity" of pain, sadness, disappointment, discouragement or even despair, according to the intensity of the suffering subject and his or her specific sensitivity. People who suffer become similar to one another through the analogy of their situation, the trial of their destiny, or through their need for understanding and care, and perhaps above all through the persistent question of the meaning of suffering. He went to him, ... and bound up his wounds ", then "brought him to an inn, and took care of him"(91). This discovery caused Saint Paul to write particularly strong words in the Letter to the Galatians: "I have been crucified with Christ, it is no longer I who live, but Christ who lives in me: and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me"(62). Ernesto De Martino, Morte e pianto rituale nel mondo antico. Suffering is, in itself, an experience of evil. Saint Paul speaks of such joy in the Letter to the Colossians: "I rejoice in my sufferings for your sake"(88). It often begins and is set in motion with great difficulty. Already in the Old Testament we note an orientation that begins to go beyond the concept according to which suffering has a meaning only as a punishment for sin, insofar as it emphasizes at the same time the educational value of suffering as a punishment. The Book of Job is not the last word on this subject in Revelation. Therefore, only he—the only-begotten Son—is capable of embracing the measure of evil contained in the sin of man: in every sin and in "total" sin, according to the dimensions of the historical existence of humanity on earth. Nevertheless, the Good Samaritan of Christ's parable does not stop at sympathy and compassion alone. This happens, as we know, at different moments in life, it takes place in different ways, it assumes different dimensions; nevertheless, in whatever form, suffering seems to be, and is, almost inseparable from man's earthly existence. Salvifici Doloris: Apostolic Letter on the Christian Meaning of Author: John Paul, Pope, II Language: english Publisher: Catholic Truth Society Publication Name: Catholic Truth Society Publication Year: 1984 Format: Unknown Type: Paperback Number of Pages: 51 ISBN: 0851835686 ZUBER 98.6%Positive Feedback 710K Items sold Contact Chúng ta có thể bày tỏ tình cảm, lắng nghe cách cảm thông và đồng hành với họ; nghĩa là, chúng ta chối từ việc "tránh sang bên kia đường mà đi" và không thèm quan tâm. It lives and develops as the body of Christ, the Church, and in this dimension every human suffering, by reason of the loving union with Christ, completes the suffering of Christ. But all this they will do to you on my account, because they do not know him who sent me"(85). It is a vocation. 6. It can be said that man in a special fashion becomes the way for the Church when suffering enters his life. Gen. 15, 16), Iacob mente finxit (cfr. It can be said that man suffers whenever he experiences any kind of evil. Considering the world of suffering in its personal and at the same time collective meaning, one cannot fail to notice the fact that this world, at some periods of time and in some eras of human existence, as it were becomes particularly concentrated. 1. -3. But in general it can be said that almost always the individual enters suffering with a typically human protest and with the question "why". This response, like others that reappear in different points of the Gospel, shows how profoundly Christ was imbued by the thought that he had already expressed in the conversation with Nicodemus: "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life"(39). (9) Ut exsulum Babylonica lamentatio (cfr. Thus each man, in his suffering, can also become a sharer in the redemptive suffering of Christ. 12. But put forth thy hand now, and touch all that he has, and he will curse thee to thy face"(25). The suffering has the nature of a test. 20, 7), Servo patienti (cfr. To the suffering brother or sister Christ discloses and gradually reveals the horizons of the Kingdom of God: the horizons of a world converted to the Creator, of a world free from sin, a world being built on the saving power of love. The conviction of those who explain suffering as a punishment for sin finds support in the order of justice, and this corresponds to the conviction expressed by one of Job's friends: "As I have seen, those who plough iniquity and sow trouble reap the same"(24). He was sensitive to every human suffering, whether of the body or of the soul. And living in him-to the degree that Paul, conscious of this through faith, responds to his love with love-Christ also becomes in a particular way united to the man, to Paul, through the Cross. But in order to perceive the true answer to the "why" af suffering, we must look to the revelation of divine love, the ultimate source of the meaning of everything that exists. 9, 24; Io. Let there also gather beneath the Cross all people of good will, for on this Cross is the "Redeemer of man", the Man of Sorrows, who has taken upon himself the physical and moral sufferings of the people of all times, so that in love they may find the salvific meaning of their sorrow and valid answers to all of their questions. Christ, however, not only carries with himself the same question (and this in an even more radical way, for he is not only a man like Job but the only-begotten Son of God), but he also carries the greatest possible answer to this question. Every man has his own share in the Redemption. It is a different dimension from the one which was determined and, in a certain sense, concluded the search for the meaning of suffering within the limit of justice. The same Song of the Suffering Servant in the Book of Isaiah leads us, through the following verses, precisely in the direction of this question and answer: "When he makes himself an offering for sin, he shall see his offspring, he shall prolong his days; the will of the Lord shall prosper in his hand; he shall see the fruit of the travail of his soul and be satisfied; by his knowledge shall the righteous one, my servant.make many to be accounted righteous; and he shall bear their iniquities. To this grace many saints, such as St. Francis of Assisi, St. Ignatius of Loyola, and others, owe their profound conversion. To all of you, dearest brothers and sisters, I send my Apostolic Blessing. On the memorial of Our Lady of Lourdes, way back in 1984, Pope Saint John Paul II promulgated an Apostolic Letter on the mystery of human suffering, Salvifici Doloris (the same year he made his first apostolic journey to Canada, whose link to suffering I will leave the reader to ponder). Together with Mary, Mother of Christ, who stood beneath the Cross(103),we pause beside all the crosses of contemporary man. Moderate. Very difficult. In these people there is fulfilled what the first witnesses of the Passion and Resurrection said and wrote about sharing in the sufferings of Christ. (7) [This one actually didn't make sense to me at first. Why does evil exist? I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed in us"(67). These are "the poor in spirit" and "the afflicted" and "those who hunger and thirst for justice" and those who are "persecuted for justice sake", when they insult them, persecute them and speak falsely every kind of evil against them for the sake of Christ...(33). The God of Revelation is the Lawgiver and Judge to a degree that no temporal authority can see. The eloquence of the Cross and death is, however, completed by the eloquence of the Resurrection. And in the Letter to the Romans he writes: "I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship"(61). 1, 20-22; Ps. Dan. A good read if you want a different take on the problem of evil. Berkat Urbi et Orbi Terakhir Paus Yohanes Paulus II. (11) Sic ut accidit Iob (cfr. About the theme of suffering these two reasons seem to draw particularly close to each other and to become one: the need of the heart commands us to overcome fear, and the imperative of faith—formulated, for example, in the words of Saint Paul quoted at the beginning—provides the content, in the name of which and by virtue of which we dare to touch what appears in every man so intangible: for man, in his suffering, remains an intangible mystery. This is an extremely important aspect of suffering. As a result of Christ's salvific work, man exists on earth with the hope of eternal life and holiness. Ier. Trong từ vựng Cựu Ước, đau khổ và sự dữ như được trình bày như đồng nhất với nhau. The Cross of Christ has become a source from which flow rivers of living water(52). The way that leads to the Kingdom of heaven is "hard and narrow", and Christ contrasts it to the "wide and easy" way that "leads to destruction"(83). Finally, this parable, through its essential content, will enter into those disturbing words of the Final Judgment, noted by Matthew in his Gospel: "Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was in prison and you came to me"(95). This does not however mean that suffering in the psychological sense is not marked by a specific "activity". The second half of our century, in its turn, brings with it—as though in proportion to the mistakes and transgressions of our contemporary civilization—such a horrible threat of nuclear war that we cannot think of this period except in terms of an incomparable accumulation of sufferings, even to the possible self-destruction of humanity. Therefore, even if death is not a form of suffering in the temporal sense of the word, even if in a certain way it is beyond all forms of suffering, at the same time the evil which the human being experiences in death has a definitive and total character. Faith enables the author of these words to know that love which led Christ to the Cross. eis id: 719 autorius: popiežius jonas paulius ii originalo pavadinimas: giovanni paolo ii lettera apostolica salvifici doloris ai vescovi, ai sacerdoti, alle famiglie religiose ed ai fedeli della chiesa cattolica sul senso cristiano della sofferenza umana data: 1984-02-11 pirminis Šaltinis: vatican.va susijĘ dokumentai: salvifici doloris Žanras: magisteriumas (popiežių) The world of suffering possesses as it were its own solidarity. And in another Letter he asks his readers: "Do you not know that your bodies are members of Christ?"(79). 42 [41], 11; Ps. 9, 8; 21, 11-12). "He went about doing good"(32), and his actions concerned primarily those who were suffering and seeking help. Is. One priest in a talk I heard mentioned . In the Second Letter to the Corinthians we read: "For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison, because we look not to the things that are seen but to things that are unseen"(68). Webinar 5 - Salvifici Doloris: il Vangelo della sofferenza 961 views Streamed live on Jun 30, 2020 Quinto Webinar formativo e di aggiornamento proposto dall'Ufficio Nazionale per la pastorale. Ps. 8, 10; Zac. This is the light of the Gospel, that is, of the Good News. And for this reason suffering also has a special value in the eyes of the Church. For this reason Saint Paul writes: "Now I rejoice in my sufferings for your sake"(2). Socially, there are sometimes drastic changes to our plans, the difficulties of letting down both people we care about and projects we value, and at least some social isolation from the people we love. Salvifici Doloris, 3). The Scriptures had to be fulfilled. The prophet Isaiah predicted Jesus saving us by his Passion, 25. Solamen miseris socios habuisse doloris is a useful Latin literary phrase having conceptual counterparts in other languages. Love is also the richest source of the meaning of suffering, which always remains a mystery: we are conscious of the insufficiency and inadequacy of our explanations. As we see from the examples quoted, we find in Sacred Scripture an extensive list of variously painful situations for man. 22 [21], 17-21), Ieremias (cfr. Suffering is something which is still wider than sickness, more complex and at the same time still more deeply rooted in humanity itself. Ernesto De Martino, Furore simbolo valore, Il Saggiatore, Milano 1962. Paru sur Croire.com en août 2003 , In his 1984 Apostolic Letter, Salvifici Doloris, Pope John Paul II explains the Church's rich teachings on human suffering and its significance. No vino ni siquiera a dar una explicación. In it we must also pose anew the question about the meaning of suffering, and read in it, to its very depths, the answer to this question. José Martí Donde quiera que alguien sufre, allí está Jesucristo.
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