> [[jpii-cl-03|← Previous]] | [[christifideles-laici-toc|TOC]] | [[jpii-cl-05|Next →]] # Chapter IV. Labourers In The Lord's Vineyard Good Stewards Of God's Varied Grace ## The Variety of Vocations 45\. According to the gospel parable, the "householder" calls the labourers for his vineyard at *various* times during the day: some at dawn, others about nine in the morning, still others about midday and at three, the last, around five (cf. *Mt* 20:1 ff.). In commenting on these words of the gospel, Saint Gregory the Great makes a comparison between the various times of the call and the different *stages in life:* "It is possible to compare the different hours", he writes, "to the various stages in a person's life. According to our analogy the morning can certainly represent childhood. The third hour, then, can refer to adolescence; the sun has now moved to the height of heaven, that is, at this stage a person grows in strength. The sixth hour is adulthood, the sun is in the middle of the sky, indeed at this age the fullness of vitality is obvious. Old age represents the ninth hour, because the sun starts its descent from the height of heaven, thus the youthful vitality begins to decline. The eleventh hour represents those who are most advanced in years... The labourers, then, are called and sent forth into the vineyard at different hours, that is to say, one is led to a holy life during childhood, another in adolescence, another in adulthood and another in old age" [167]. ^jpii-cl-45 We can make a further application of the comments of Saint Gregory the Great to the extraordinary variety of ways the Church becomes "present" in life; one and all are called to work for the coming of the Kingdom of God according to the diversity of callings and situations, charisms and ministries. This variety is not only linked to age, but also to the difference of sex and to the diversity of natural gifts, as well as to careers and conditions affecting a person's life. It is a variety that makes the riches of the Church more vital and concrete. ## Young People, Children and Older People *Youth, the Hope of the Church* 46\. The Synod wished to *give particular attention to the young.* And rightly so. In a great many countries of the world, they represent half of entire populations, and often constitute in number half of the People of God itself living in those countries. Simply from this aspect youth make up an exceptional potential and a *great challenge for the future of the Church.* In fact the Church sees her path towards the future in the youth, beholding in them a reflection of herself and her call to that blessed youthfulness which she constantly enjoys as a result of Christ's Spirit. In this sense the Council has defined youth as "the hope of the Church" [168]. ^jpii-cl-46 In the letter of 31 March 1985 to young men and women in the world we read: "The Church looks to the youth, indeed the Church in a special way *looks at herself in the youth,* in all of you and in each of you. It has been so from the beginning, from apostolic times. The words of St. John in his *First Letter* can serve as special testimony: 'I am writing to you, *young people,* because you *have overcome the evil one.* I write to you, children, because you *know the Father...* *I* write to you, *young people,* because *you are strong* and the word of God *abides in you* *(**1 Jn* 2:13ff.)... In our generation, at the end of the Second Millennium after Christ, the Church also sees herself in the youth" [169]. Youth must not simply be considered as an object of pastoral concern for the Church: in fact, young people are and ought to be encouraged to be active on behalf of the Church as *leading characters in evangelization and participants in the renewal of* *society.*[170]. Youth is a time of an especially intensive *discovery* of a "self" and "a choice of life". It is a time for *growth* which ought to progress "in wisdom, age and grace before God and people" (*Lk* 2:52). The Synod Fathers have commented: "The sensitivity of young people profoundly affects their perceiving of the values of justice, nonviolence and peace. Their hearts are disposed to fellowship, friendship and solidarity. They are greatly moved by causes that relate to the quality of life and the conservation of nature. But they are troubled by anxiety, deceptions, anguishes and fears of the world as well as by the temptations that come with their state" [171]. The Church must seek to rekindle the very special love displayed by Christ towards the young man in the Gospel: "Jesus, looking upon him, loved him" (*Mk* 10:21). For this reason the Church does not tire of proclaiming Jesus Christ, of proclaiming his Gospel as the unique and satisfying response to the most deep-seated aspirations of young people, as illustrated in Christ's forceful and exalted personal call to discipleship ("Come and follow me." *Mk* 10:21), that brings about a sharing in the filial love of Jesus for his Father and the participation in his mission for the salvation of humanity. *The Church has so much to talk about with youth, and youth have so much to share with the Church.* This mutual dialogue, by taking place with great cordiality, clarity and courage, will provide a favorable setting for the meeting and exchange between generations, and will be a source of richness and youthfulness for the Church and civil society. In its message to young people the Council said: "The Church looks to you with confidence and with love... She is the real youthfulness of the world... Look upon the Church and you will find in her the face of Christ" [172]. ## Children and the Kingdom of Heaven 47\. Children are certainly the object of the Lord Jesus' tender and generous love. To them he gave his blessing, and, even more, to them he promised the Kingdom of heaven (cf. *Mt* *19:*13-15; *Mk* 10:14). In particular Jesus exalted the active role that little ones have in the Kingdom of God. They are the eloquent symbol and exalted image of those moral and spiritual conditions that are essential for entering into the Kingdom of God and for living the logic of total confidence in the Lord: "Truly I say to you, unless you turn and become like children. vou will never enter the Kingdom of heaven. Whoever humbles himself like this child, he is the greatest in the Kingdom of heaven" (*Mt* 18, 3-5; cf. *Lk* 9:48). ^jpii-cl-47 Children are a continual reminder that the missionary fruitfulness of the Church has its life-giving basis not in human means and merits, but in the absolute gratuitous gift of God. The life itself of innocence and grace of many children, and even the suffering and oppression unjustly inflicted upon them are in virtue of the Cross of Christ a source of spiritual enrichment for them and for the entire Church. Everyone ought to be more conscious and grateful for this fact. Furthermore, it must be acknowledged that valuable possibilities exist even in the life's stages of infancy and childhood, both for the building up of the Church and for making society more humane. How often the Council referred to the beneficial and constructive affects for the family, "the domestic Church", through the presence of sons and daughters: "Children as living members of the family, contribute in their in their own way to the sanctification of their parents" [173]. The Council's words must also be repeated about children in relation to the local and universal Church. John Gerson, a great theologian and educator of the 15th Century, had already emphasized this fact in stating that "children and young people are in no way a negligible part of the Church" [174]. ## Older People and the Gift of Wisdom 48\. I now address older people, oftentimes unjustly considered as unproductive, if not directly an insupportable burden. I remind older people that the Church calls and expects them to continue to exercise their mission in the apostolic and missionary life. This is not only a possibility for them, but it is their duty even in this time in their life when age itself provides opportunities in some specific and basic way. ^jpii-cl-48 The Bible delights in presenting the older person as the symbol of someone rich in wisdom and fear of the Lord (cf. *Sir* 25:4-6). In this sense the "gift" of older people can be specifically that of being the witness to tradition in the faith both in the Church and in society (cf. *Ps* 44: 2; *Ex* 12:26-27), the teacher of the lessons of life (cf. *Sir* 6:34; 8:11-12), and the worker of charity. At this moment the growing number of older people in different countries worldwide and the expected retirement of persons from various professions and the workplace provides older people with a new opportunity in the apostolate. Involved in the task is their determination to overcome the temptation of taking refuge in a nostalgia in a never-to-return past or fleeing from present responsibility because of difficulties encountered in a world of one novelty after another. They must always have a clear knowledge that one's role in the Church and society does not stop at a certain age at all, but at such times knows only new ways of application. As the Psalmist says: "They still bring forth fruit in old age, they are ever full of sap and green, to show that the Lord is upright" (*Ps* 92:15-16). I repeat all that I said during the celebration of the Older People's Jubilee: "Arriving at an older age is to be considered a privilege: not simply because not everyone has the good fortune to reach this stage in life, but also, and above all, because this period provides real possibilities for better evaluating the past, for knowing and living more deeply the Paschal Mystery, for becoming an example in the Church for the whole People of God... Despite the complex nature of the problems you face: a strength that progressively diminishes, the insufficiencies of social organizations, official legislation that comes late, or the lack of understanding by a self-centered society, you are not to feel yourselves as persons underestimated in the life of the Church or as passive objects in a fast-paced world, but as participants at a time of life which is humanly and spiritually fruitful. You still have a mission to fulfill, a contribution to make. According to the divine plan, each individual human being lives a life of continual growth, from the beginning of existence to the moment at which the last breath is taken" [175]. ## Women and Men 49\. The Synod Fathers gave special attention to the status and role of women, with two purposes in mind: to themselves acknowledge and to invite all others to once again acknowledge the indispensable contribution of women to the building up of the Church and the development of society. They wished as well to work on a more specific analysis of women's participation in the life and mission of the Church. ^jpii-cl-49 Making reference to Pope John XXIII, who saw women's greater consciousness of their proper dignity and their entrance into public life as signs of our times [176], the Synod Fathers, when confronted with the various forms of discrimination and marginization to which women are subjected simply because they are women, time and time again strongly affirmed the urgency to defend and to promote the *personal dignity of woman,* and consequently, her equality with man. If anyone has this task of advancing the dignity of women in the Church and society, it is women themselves, who must recognize their responsibility as leading characters. There is still much effort to be done, in many parts of the world and in various surroundings, to destroy that unjust and deleterious mentality which considers the human being as a thing, as an object to buy and sell, as an instrument for selfish interests or for pleasure only. Women themselves, for the most part, are the prime victims of such a mentality. Only through openly acknowledging the personal dignity of women is the first step taken to promote the full participation of women in Church life as well as in social and public life. A more extensive and decisive response must be given to the demands made in the Exhortation *Familiaris Consortio* concerning the many discriminations of which women are the victims: "Vigorous and incisive pastoral action must be taken by all to overcome completely these forms of discrimination so that the image of God that shines in all human beings without exception may be fully respected" [177]. Along the same lines, the Synod Fathers stated: "As an expression of her mission the Church must stand firmly against all forms of discrimination and abuse of women" [178]. And again: "The dignity of women, gravely wounded in public esteem, must be restored through effective respect for the rights of the human person and by putting the teaching of the Church into practice" [179]. In particular when speaking of *active and responsible participation in the life and mission of the Church,* emphasis should be placed on what has already been stated and clearly urged by the Second Vatican Council: "Since in our days women are taking an increasingly active share in the whole life of society, it is very important that they participate more widely also in the various fields of the Church's apostolate" [180]. The awareness that women with their own gifts and tasks have *their own specific vocation,* has increased and been deepened in the years following the Council and has found its fundamental inspiration in the Gospel and the Church's history. In fact, for the believer the Gospel, namely, the word and example of Jesus Christ, remains the necessary and decisive point of reference. In no other moment in history is this fact more fruitful and innovative. Though not called to the apostolate of the Twelve, and thereby, to the ministerial priesthood, many women, nevertheless, accompanied Jesus in his ministry and assisted the group of Apostles (cf. *Lk* 8:2-3), were present at the foot of the Cross (cf. *Lk* 23:49), assisted at the burial of Christ (cf. *Lk* 23:55) received and transmitted the message of resurrection on Easter morn (cf. *Lk* 24:1-10), and prayed with the apostles in the Cenacle awaiting Pentecost (cf*. Acts* 1:14). From the evidence of the Gospel, the Church at its origin detached herself from the culture of the time and called women to tasks connected with spreading the gospel. In his letters the Apostle Paul even cites by name a great number of women for their various functions in service of the primitive Christian community (cf. *Rom* 16:1-15; *Phil* 4:2-3; *Col* 4:15 and *1 Cor* 11:5; *1 Tim* 5:16). "If the witness of the Apostles founds the Church", stated Paul VI, "the witness of women contributes greatly towards nourishing the faith of Christian communities" [181]. Both in her earliest days and in her successive development the Church, albeit in different ways and with diverse emphases, has always known women who have exercised an oftentimes decisive role in the Church herself and accomplished tasks of considerable value on her behalf. History is marked by grand works, quite often lowly and hidden, but not for this reason any less decisive to the growth and the holiness of the Church. It is necessary that this history continue, indeed that it be expanded and intensified in the face of the growing and widespread awareness of the personal dignity of woman and her vocation, particularly in light of the urgency of a "re-evangelization" and a major effort towards "humanizing" social relations. Gathering together the pronouncements of the Second Vatican Council, which reflect the Gospel's message and the Church's history, the Synod Fathers formulated, among others, this precise "recommendation": "It is necessary that the Church recognize all the gifts of men and women for her life and mission, and put theminto practice" [182]. And again, "This Synod proclaims that the Church seeks the recognition and use of all the gifts, experiences and talents of men and women to make her mission effective (cf. Congregation for the Doctrine of the Faith, *Instruction on Christian Freedom and Liberation,* 72)" [183]. ## Anthropological and Theological Foundations 50\. The condition that will assure the rightful presence of woman in the Church and in society is a more penetrating and accurate consideration of the *anthropological foundation for masculinity and femininity* with the intent of clarifying woman's personal identity in relation to man, that is, a diversity yet mutual complementarity, not only as it concerns roles to be held and functions to be performed, but also, and more deeply, as it concerns her make-up and meaning as a person. ^jpii-cl-50 The Synod Fathers have deeply felt this requirement, maintaining that "the anthropological and theological foundations for resolving questions about the true significance and dignity of each sex require deeper study" [184]. Through committing herself to a reflection on the anthropological and theological basis of femininity, the Church enters the historic process of the various movements for the promotion of woman, and, in going to the very basic aspect of woman as a personal being, provides her most precious contribution. But even before this the Church intends, in such a way, to obey God, who created the individual "in his image", "male and female he created them" *(Gen* 1:27) and who intended that they would accept the call of God to come to know, reverence and live his plan. It is a plan that "from the beginning" has been indelibly imprinted in the very being of the human person-men and women-and, therefore, in the make-up, meaning and deepest workings of the individual. This most wise and loving plan must be explored to discover all its richness of content-a richness that "from the beginning" came to be progressively manifested and realized in the whole history of salvation, and was brought to completion in "the fullness of time", when "God sent his Son, born of a woman" *(Gal* 4:4). That "fullness" continues in history: God's plan for woman is read and is to be read within the context of the faith of the Church, and also, in the lives lived by so many Christian women today. Without forgetting the help that can come from different human sciences and cultures, researchers because of an informed discernment, will be able to help gather and clarify the values and requirements that belong to the enduring essential aspects of women and those bound to evolve in history. The Second Vatican Council reminds us: "The Church maintains that beneath all changes there are many realities which do not change; these find their ultimate foundation in Christ, who is the same yesterday, and today, and forever (cf. *Heb* 13:8)" [185]. The Apostolic Letter on the Dignity and Vocation of Woman gives much attention to the anthropological and theological foundation of woman's dignity as a person. The document seeks to again treat and develop the catechetical reflections of the Wednesday General Audiences devoted over a long period of time to the "theology of the body", while at the same time fulfilling a promise made in the Encyclical *Redemptoris Mater* [186] and serving as a response to the request of the Synod Fathers. May the reading of the Apostolic Letter *Mulieris Dignitatem,* in particular, as a biblical theological meditation, be an incentive for everyone, both women and men, and especially for those who devote their lives to the human sciences and theological disciplines, to pursue on the basis of the personal dignity of man and woman and their mutual relationship, a critical study to better and more deeply understand the values and specific gifts of femininity and masculinity, not only in the surroundings of social living but also and above all in living as Christians and as members of the Church. This meditation on the anthropological and theological foundations of women ought to enlighten and guide the Christian response to the most frequently asked questions, oftentimes so crucial, on *the "place" that women can have and ought to have in the Church and in society.* It is quite clear from the words and attitude of Christ, which are normative for the Church, that no discrimination exists on the level of an individual's relation to Christ, in which "there is neither male nor female; for you are all one in Christ Jesus" *(Gal* 3:28)and on the level of participation in the Church's life of grace and holiness, as Joel's prophecy fulfilled at Pentecost wonderfully attests: "I will pour out my spirit on all flesh; your sons and daughters shall prophecy" *(Joel* 3:1; cf. *Acts* 2:17 ff). As the Apostolic Letter on the Dignity and Vocation of Woman reads: "Both women and men... are equally capable of receiving the outpouring of divine truth and love in the Holy Spirit. Both receive his salvific and sanctifying 'visits'" [187]. ## Mission in the Church and in the World 51\. In speaking about participation in the apostolic mission of the Church, there is no doubt that in virtue of Baptism and Confirmation, a woman-as well as a man-is made a sharer in the threefold mission of Jesus Christ, Priest, Prophet and King, and is thereby charged and given the ability to fulfill the fundamental apostolate of the Church: *evangelization.* However, a woman is called to put to work in this apostolate the "gifts" which are properly hers: first of all, the gift that is her very dignity as a person exercised in word and testimony of life, gifts therefore, connected with her vocation as a woman. ^jpii-cl-51 In her participation in the life and mission of the Church a woman cannot receive the *Sacrament of Orders,* and therefore, cannot fulfil the proper function of the ministerial priesthood. This is a practice that the Church has always found in the expressed will of Christ, totally free and sovereign, who called only men to be his apostles [188]; a practice that can be understood from the rapport between Christ, the Spouse, and his Bride, the Church [189]. Here we are in the area of *function,* not of *dignity* and *holiness.* In fact, it must be maintained: "Although the Church possesses a 'hierarchical' structure, nevertheless this structure is totally ordered to the holiness of Christ's members" [190]. However, as Paul VI has already said, "We cannot change what our Lord did, nor his call to women; but we can recognize and promote the role of women in the mission of evangelization and in the life of the Christian community [191]. Above all the *acknowledgment in theory* of the active and responsible presence of woman in the Church must be *realized in practice.* With this in mind this Exhortation addressed to the lay faithful with its deliberate and repeated use of the terms "women and men", must be read. Furthermore the revised Code of Canon Law contains many provisions on the participation of women in the life and mission of the Church: they are provisions that must be more commonly known and, according to the diverse sensibilities of culture and opportuneness in a pastoral situation, be realized with greater timeliness and determination. An example comes to mind in the participation of women on diocesan and parochial Pastoral Councils as well as Diocesan Synods and particular Councils. In this regard the Synod Fathers have written: "Without discrimination women should be participants in the life of the Church, and also in consultation and the process of coming to decisions" [192].And again: "Women, who already hold places of great importance in transmitting the faith and offering every kind of service in the life of the Church, ought to be associated in the preparation of pastoral and missionary documents and ought to be recognized as cooperators in the mission of the church in the family, in professional life and in the civil community" [193]. In the more specific area of evangelization and catechesis the particular work that women have in the transmission of the faith, not only in the family but also in the various educational environments, is to be more strongly fostered. In broader terms, this should be applied in all that regard embracing the Word of God, its understanding and its communication, as well as its study, research and theological teaching. While she is to fulfill her duty to evangelize, woman is to feel more acutely her need to be evangelized. Thus, with her vision illumined by faith (cf. *Eph* 1:18), woman is to be able to distinguish what truly responds to her dignity as a person and to her vocation from all that, under the pretext of this "dignity" and in the name of "freedom" and "progress", militates against true values. On the contrary, these false values become responsible for the moral degradation of the person, the environment and society. This same "discernment", made possible and demanded from Christian women's participation in the prophetic mission of Christ and his Church, recurs with continued urgency throughout history. This "discernment", often mentioned by the Apostle Paul, is not only a matter of evaluating reality and events in the light of faith, but also involves a real decision and obligation to employ it, not only in Church life but also in human society. It can be said that the problems of today's world already cited in the second part of the Council's Constitution *[Gaudium et Spes](http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html),* which remain unresolved and not at all affected by the passage of time, must witness the presence and commitment of women with their irreplaceable and customary contributions. In particular, two great tasks entrusted to women merit the attention of everyone. First of all, the task of *bringing full dignity to the conjugal lite and to motherhood.* Today new possibilities are opened to women for a deeper understanding and a richer realization of human and Christian values implied in the conjugal life and the experience of motherhood. Man himself-husband and father-can be helped to overcome forms of absenteeism and of periodic presence as well as a partial fulfilment of parental responsibilities-indeed he can be involved in new and significant relations of interpersonal communion-precisely as a result of the intelligent, loving and decisive intervention of woman. Secondly, women have the task of *assuring the moral dimension* *of* *culture,* the dimension, namely of *a culture worthy* *of* *the person,* of an individual yet social life. The Second Vatican Council seems to connect the moral dimension of culture with the participation of the lay faithful in the kingly mission of Christ: "Let the lay faithful by their combined efforts remedy the institutions and conditions of the world when the latter are an inducement to sin, that all such things may be conformed to the norms of justice, and may favor the practice of virtue rather than hindering it. By so doing, they will infuse culture and human works with a moral value" [194]. As women increasingly participate more fully and responsibly in the activities of institutions which are associated with safeguarding the basic duty to human values in various communities, the words of the Council just quoted point to an important field in the apostolate of women: in all aspects of the life of such communities, from the socio-economic to the sociopolitical dimension, the personal dignity of woman and her specific vocation ought to be respected and promoted. Likewise this should be the case in living situations not only affecting the individual but also communities, not only in forms left to personal freedom and responsibility, but even in those guaranteed by just civil laws. "It is not good for man to be alone: let us make him a helper fit for him" *(Gen* 2:18). *God entrusted the human being to woman.* Certainly, every human being is entrusted to each and every other human being, but in a special way the human being is entrusted to woman, precisely because the woman in virtue of her special experience of motherhood is seen to have a *specific sensitivity* towards the human person and all that constitutes the individual's true welfare, beginning with the fundamental value of life. How great are the possibilities and responsibilities of woman in this area, at a time when the development of science and technology is not always inspired and measured by true wisdom, with the inevitable risk of "de-humanizing" human life, above all when it would demand a more intense love and a more generous acceptance. The participation of women in the life of the Church and society in the sharing of her gifts is likewise the path necessary of her personal fulfillment-on which so many justly insist today-and the basic contribution of woman to the enrichment of Church communion and the dynamism in the apostolate of the People of God. From this perspective the presence also of men, together with women, ought to be considered. ## The Presence and Collaboration of Men Together with Women 52\. Many voices were raised in the Synod Hall expressing the fear that excessive insistence given to the status and role of women would lead to an unacceptable omission, that, in point, regarding *men.* In reality, various sectors in the Church must lament the absence or the scarcity of the presence of men, some of whom abdicate their proper Church responsibilities, allowing them to be fulfilled only by women. Such instances are participation in the liturgical prayer of the Church, education and, in particular, catechesis of their own sons and daughters and other children, presence at religious and cultural meetings, and collaboration in charitable and missionary initiatives. ^jpii-cl-52 Therefore, the coordinated presence of both men and women is to be pastorally urged so that the participation of the lay faithful in the salvific mission of the Church might be rendered more rich, complete and harmonious. The fundamental reason that requires and explains the presence and the collaboration of both men and women is not only, as it was just emphasized, the major source of meaning and efficacy in the pastoral action of the Church, nor even less is it the simple sociological fact of sharing a life together as human beings, which is natural for man and woman. It is, rather, the original plan of the Creator who from the "beginning" willed the human being to be a "unity of the two", and willed man and woman to be the prime community of persons, source of every other community, and, at the same time, to be a "sign" of that interpersonal communion of love which constitutes the mystical, intimate life of God, One in Three. Precisely for this reason, the most common and widespread way, and at the same time, fundamental way, to assure this coordinated and harmonious presence of men and women in the life and mission of the Church, is the fulfilment of the tasks and responsibilities of the couple and the Christian family, in which the variety of diverse forms of life and love is seen and communicated: conjugal, paternal and maternal, filial and familial. We read in the Exhortation *Familiaris Consortio: "* Since the Christian family is a community in which the relationships are renewed by Christ through faith and the sacraments, the family's sharing in the Church's mission should follow *a community pattern:* the spouses together *as a couple,* the parents and children *as a family,* must live their service to the Church and to the world... The Christian family also builds up the Kingdom of God in history through the everyday realities that concern and distinguish its *state of life:* it is thus in the *love between husband and wife and between members of the family-* a love lived out in all its extraordinary richness of values and demands: totality, oneness, fidelity and fruitfulness-that the Christian family's participation in the prophetic, priestly and kingly mission of Jesus Christ and of his Church finds expression and realization" [195]. From this perspective, the Synod Fathers have recalled the meaning that the Sacrament of Matrimony ought to assume in the Church and society in order to illuminate and inspire all the relations between men and women. In this regard they have emphasized an " urgent need for every Christian to live and proclaim the message of hope contained in the relation between man and woman. The Sacrament of Matrimony, which consecrates this relation in its conjugal form and reveals it as a sign of the relation of Christ with his Church, contains a teaching of great importance for the Church's life-a teaching that ought to reach today's world through the Church; all those relations between man and woman must be imbued by this spirit. The Church should even more fully rely on the riches found here" [196]. These same Fathers have rightly emphasized that "the esteem for virginity and reverence for motherhood must be respectively restored" [197], and still again they have called for the development of diverse and complementary vocations in the living context of Church communion and in the service of its continued growth. ## The Sick and the Suffering 53\. People are called to joy. Nevertheless, each day they experience many forms of suffering and pain. The Synod Fathers in addressing men and women affected by these various forms of suffering and pain used the following words in their final *Message:* *"You* who are the abandoned and pushed to the edges of our consumer society; you who are sick, people with disabilities, the poor and hungry, migrants and prisoners, refugees, unemployed, abandoned children and old people who feel alone; you who are victims of war and all kinds of violence: the Church reminds you that she shares your suffering. She takes it to the Lord, who in turn associates you with his redeeming Passion. You are brought to life in the light of his resurrection. We need you to teach the whole world what love is. We will do everything we can so that you may find your rightful place in the Church and in society" [198]. ^jpii-cl-53 In the context of such a limitless world as human suffering, We now turn our attention to all those struck down by sickness in its various forms: sickness is indeed the most frequent and common expression of human suffering. The Lord addresses his call to each and every one. *Even the sick are sent forth as labourers into the Lord's vineyard:* the weight that wearies the body's members and dissipates the soul's serenity is far from dispensing a person from working in the vineyard. Instead the sick are called to live their human and Christian vocation and to participate in the growth of the Kingdom of God in a *new and even more valuable manner.* The words of the apostle Paul ought to become their approach to life or, better yet, cast an illumination to permit them to see the meaning of grace in their very situation: "In my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the Church" *(Col* 1:24). Precisely in arriving at this realization, the apostle is raised up in joy: "I rejoice in my sufferings for your sake" *(Col* 1:24). In the same way many of the sick can become bearers of the "joy inspired by the Holy Spirit in much affliction" (*1* *Thes* 1:6) and witnesses to Jesus' resurrection. A handicapped person expressed these sentiments in a presentation in the Synod Hall: "It is very important to make clear that Christians who live in situations of illness, pain and old age are called by God not only to unite their suffering to Christ's Passion but also to receive in themselves now, and to transmit to others, the power of renewal and the joy of the risen Christ (cf. *2 Cor* 4:10-11; *1* *Pt* 4:13; *Rom* 8:18 ff)" [199]. On the Church's part-as it reads in the Apostolic Letter *[Salvifici Doloris](https://w2.vatican.va/content/john-paul-ii/en/apost_letters/1984/documents/hf_jp-ii_apl_11021984_salvifici-doloris.html) -* *"Born* in the mystery of Redemption in the Cross of Christ, the Church has to try to *meet* man in a special way on the path of suffering. In this meeting man 'becomes the way for the Church', and this is one of the most important ways" [200]. At this moment *the suffering individual is the way of the Church* because that person is, first of all, the way of Christ Himself, who is the Good Samaritan who "does not pass by", but "has compassion on him, went to him... bound up his wounds... took care of him" *(Lk* 10:32-34). From century to century the Christian community in revealing and communicating its healing love and the consolation of Jesus Christ has reenacted the gospel parable of the Good Samaritan in caring for the vast multitude of persons who are sick and suffering. This came about through the untiring commitment of all those who have taken care of the sick and suffering as a result of science and the medical arts as well as the skilled and generous service of healthcare workers. Today there is an increase in the presence of lay women and men in Catholic hospital and healthcare institutions. At times the lay faithful's presence in these institutions is total and exclusive. It is to just such people-doctors, nurses, other healthcare workers, volunteers-that the call becomes the living signof Jesus Christ and his Church in showing love towards the sick and suffering. ## Renewed Pastoral Action 54\. It is necessary that this most precious heritage, which the Church has received from Jesus Christ, "Physician of the body and the spirit" [201], must never diminish but always must come to be more valued and enriched through renewal and decisive initiatives of *pastoral activity for and with the sick and suffering.* This activity must be capable of sustaining and fostering attention, nearness, presence, listening, dialogue, sharing, and real help toward individuals in moments when sickness and suffering sorely test not only faith in life but also faith in God and his love as Father. Such pastoral initiatives find most meaningful expression in sacramental celebrations with and for the sick, as a source of strength amid pain and weakness, hope amid despair, and as an occasion of joyful encounter. ^jpii-cl-54 One of the basic objectives of this renewed and intensified pastoral action, which must involve all components of the ecclesial community in a coordinated way, is an attitude which looks upon the sick person, the bearer of a handicap, or the suffering individual, not simply as an *object* of the Church's love and service, but as an *active and responsible participant in the work of evangelization and salvation.* From this perspective the Church has to let the good news resound within a society and culture, which, having lost the sense of human suffering, "censors" all talk on such a hard reality of life. Thegood news is the proclamation that suffering can even have a positive meaning for the individual and for society itself, since each person is called to a form of participation in the salvific suffering of Christ and in the joy of resurrection, as well as, thereby, to become a force for the sanctification and building up of the Church. The proclamation of this good news gains credibility when it is not simply voiced in words, but passes into a testimony of life, both in the case of all those who lovingly care for the sick, the handicapped and the suffering, as well as the suffering themselves who are increasingly made more conscious and responsible of their place and task within and on behalf of the Church. In order that "the civilization of love" can flourish and produce fruit in this vast world ofhuman pain, I invite all to reread and meditate on the Apostolic Letter, *[Salvifici Doloris](https://w2.vatican.va/content/john-paul-ii/en/apost_letters/1984/documents/hf_jp-ii_apl_11021984_salvifici-doloris.html),* from which I am pleased to again propose the lines from its conclusion: "There should come together in spirit beneath the Cross of Calvary all suffering people who believe in Christ, and particularly those who suffer because of their faith in him who is the Crucified and Risen One, so that the offering of their sufferings may hasten the fulfilment of the prayer of the Saviour himself that all may be one. 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 their questions. *Together with Mary,* Mother of Christ, who *stood beneath the Cross,* we pause beside all the crosses of contemporary man and we ask all of *you who suffer* to support us. We ask precisely you who are weak to *become a source of strength* for the Church and humanity. In the terrible battle between the forces of good and evil revealed to our eyes by our modern world, may your sufferings in union with the Cross of Christ be victorious" [202]. ## The States of Life and Vocations 55\. All the members of the People of God -clergy, men and women religious, the lay faithful-are labourers in the vineyard. At one and the same time they all are the goal and subjects of Church communion as well as of participation in the mission of salvation. Every one of us possessing charisms and ministries, diverse yet complementary, works in the one and the same vineyard of the Lord. ^jpii-cl-55 Simply in *being* Christians, even before actually *doing* the works of a Christian, all are branches of the one fruitful vine which is Christ. All are living members of the one Body of the Lord built up through the power of the Spirit. The significance of "being" a Christian does not come about simply from the life of grace and holiness which is the primary and more productive source of the apostolic and missionary fruitfulness of Holy Mother Church. Its meaning also arises from the state of life that characterizes the clergy, men and women religious, members of secular institutes and the lay faithful. In Church Communion the states of life by being ordered one to the other are thus bound together among themselves. They all share in a deeply basic meaning: that of being *the manner of living out the commonly shared Christian dignity and the universal call to holiness in the perfection of love.* They are *different yet complementary,* in the sense that each of them has a basic and unmistakable character which sets each apart, while at the same time each of them is seen in relation to the other and placed at each other's service. Thus the *lay* state of life has its distinctive feature in its secular character. It fulfills an ecclesial service in bearing witness and, in its own way recalling for priests, women and men religious, the significance of the earthly and temporal realities in the salvific plan of God. In turn, the *ministerial* priesthood represents in different times and places, the permanent guarantee of the sacramental presence of Christ, the Redeemer. The religious state bears witness to the eschatological character of the Church, that is, the straining towards the Kingdom of God that is prefigured and in some way anticipated and experienced even now through the vows of chastity, poverty and obedience. All the states of life, whether taken collectively or individually in relation to the others, are at the service of the Church's growth. While different in expression they are deeply united in the Church's "mystery of communion" and are dynamically coordinated in its unique mission. Thus in the diversity of the states of life and the variety of vocations this same, unique mystery of the Church reveals and experiences anew *the infinite richness of the mystery of Jesus Christ.* The Fathers were fond of referring to the Church as a field of a pleasing and wonderful variety of herbs, plants, flowers and fruits. Saint Ambrose writes: "A field produces many fruits, but the one which has an abundance of both fruits and flowers is far better. The field of holy Church is fruitful in both one and the other. In this field there are the priceless buds of virginity blossoming forth, widowhood stands out boldly as the forest in the plain; elsewhere the rich harvest of weddings blessed by the Church fills the great granary of the world with abundant produce, and the wine-presses of the Lord Jesus overflow with the grapes of a productive vine, enriches Christian marriages" [203]. ## The Various Vocations in the Lay State 56\. The Church's rich variety is manifested still further from within each state of life. Thus *within the lay state diverse "vocations" are given,* that is, there are different paths in the spiritual life and the apostolate which are taken by individual members of the lay faithful. In the field of a "commonly shared" lay vocation "special" lay vocations flourish. In this area we can also recall the spiritual experience of the flourishing of diverse forms of secular institutes that have developed recently in the Church. These offer the lay faithful, and even priests, the possibility of professing the evangelical counsels of poverty, chastity and obedience through vows or promises, while fully maintaining one's lay or clerical state [204]. In this regard the Synod Fathers have commented, "The Holy Spirit stirs up other forms of self-giving to which people who remain fully in the lay state devote themselves" [205]. ^jpii-cl-56 We can conclude by reading a beautiful passage taken from Saint Francis de Sales, who promoted lay spirituality so well [206]. In speaking of "devotion", that is, Christian perfection or "life according to the Spirit", he presents in a simple yet insightful way the vocation of all Christians to holiness while emphasizing the specific form with which individual Christians fulfill it: "In creation God commanded the plants to bring forth their fruits, each one after its kind. So does he command all Christians, who are the living plants of his Church, to bring forth the fruits of devotion, each according to his character and vocation. Devotion must be exercised in different ways by the gentleman, the workman, the servant, the prince, the widow, the maid and the married woman. Not only this, but the practice of devotion must also be adapted to the strength, the employment, and the duties of each one in particular... It is an error, or rather a heresy, to try to banish the devout life from the regiment of soldiers, the shop of the mechanic, the court of princes, or the home of married folk. It is true, Philothea, that a purely contemplative, monastic and religious devotion cannot be exercised in such ways of life. But besides these three kinds of devotion, there are several others adapted to bring to perfection those who live in the secular state" [207]. Along the same line the Second Vatican Council states: "This lay spirituality should take its particular character from the circumstances of one's state in life (married and familylife, celibacy, widowhood), from one's state of health and from one's professional and social activity. All should not cease to develop earnestly the qualities and talents bestowed on them in accord with these conditions of life and should make use of the gifts which they have received from the Holy Spirit" [208]. What has been said about the spiritual vocation can also be said-and to a certain degree with greater reason-of the infinite number of ways through which all members of the Church are employed as labourers in the vineyard of the Lord, building up the Mystical Body of Christ. Indeed as a person with a truly unique lifestory, each is called by name, to make a special contribution to the coming of the Kingdom of God. No talent, no matter how small, is to be hidden or left unused (cf. *Mt* 25:24-27). In this regard the apostle Peter gives us a stern warning: "As each has received a gift, employ it for one another, as good stewards of God's varied grace" (*1 Pt* 4:10). --- ![[maps/bibliography#^biblio-jpii-cl]]