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On the Christian Meaning of Human Suffering: Salvifici Doloris
Letter of Pope John Paul II on the Christian Meaning of Human Suffering, 11 February 1984.
64 pages, Paperback
First published January 1, 1984
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575 people want to read
About the author
Pope John Paul II
1,045 books639 followersSaint Pope John Paul II (Latin: Ioannes Paulus II), born Karol Józef Wojtyła was elected Pope at the Conclave of 16 October 1978, and he took the name of John Paul II. On 22 October, the Lord's Day, he solemnly inaugurated his Petrine ministry as the 263rd successor to the Apostle. His pontificate, one of the longest in the history of the Church, lasted nearly 27 years.
Driven by his pastoral solicitude for all Churches and by a sense of openness and charity to the entire human race, John Paul II exercised the Petrine ministry with a tireless missionary spirit, dedicating it all his energy. He made 104 pastoral visits outside Italy and 146 within Italy. As bishop of Rome he visited 317 of the city's 333 parishes.
He had more meetings than any of his predecessors with the People of God and the leaders of Nations. More than 17,600,000 pilgrims participated in the General Audiences held on Wednesdays (more than 1160), not counting other special audiences and religious ceremonies [more than 8 million pilgrims during the Great Jubilee of the Year 2000 alone], and the millions of faithful he met during pastoral visits in Italy and throughout the world. We must also remember the numerous government personalities he encountered during 38 official visits, 738 audiences and meetings held with Heads of State, and 246 audiences and meetings with Prime Ministers.
His love for young people brought him to establish the World Youth Days. The 19 WYDs celebrated during his pontificate brought together millions of young people from all over the world. At the same time his care for the family was expressed in the World Meetings of Families, which he initiated in 1994. John Paul II successfully encouraged dialogue with the Jews and with the representatives of other religions, whom he several times invited to prayer meetings for peace, especially in Assisi.
Under his guidance the Church prepared herself for the third millennium and celebrated the Great Jubilee of the year 2000 in accordance with the instructions given in the Apostolic Letter Tertio Millennio adveniente. The Church then faced the new epoch, receiving his instructions in the Apostolic Letter Novo Millennio ineunte, in which he indicated to the faithful their future path.
With the Year of the Redemption, the Marian Year and the Year of the Eucharist, he promoted the spiritual renewal of the Church. He gave an extraordinary impetus to Canonizations and Beatifications, focusing on countless examples of holiness as an incentive for the people of our time. He celebrated 147 beatification ceremonies during which he proclaimed 1,338 Blesseds; and 51 canonizations for a total of 482 saints. He made Thérèse of the Child Jesus a Doctor of the Church.
He considerably expanded the College of Cardinals, creating 231 Cardinals (plus one in pectore) in 9 consistories. He also called six full meetings of the College of Cardinals. His most important Documents include 14 Encyclicals, 15 Apostolic Exhortations, 11 Apostolic Constitutions, 45 Apostolic Letters. He promulgated the Catechism of the Catholic Church in the light of Tradition as authoritatively interpreted by the Second Vatican Council. He also reformed the Eastern and Western Codes of Canon Law, created new Institutions and reorganized the Roman Curia.
In the light of Christ risen from the dead, on 2 April 2005 at 9.37 p.m., while Saturday was drawing to a close and the Lord's Day was already beginning, the Octave of Easter and Divine Mercy Sunday, the Church's beloved Pastor, John Paul II, departed this world for the Father. On April 1, 2011, he was raised to the glory of the altars and on April 27, 2014 canonized.
Driven by his pastoral solicitude for all Churches and by a sense of openness and charity to the entire human race, John Paul II exercised the Petrine ministry with a tireless missionary spirit, dedicating it all his energy. He made 104 pastoral visits outside Italy and 146 within Italy. As bishop of Rome he visited 317 of the city's 333 parishes.
He had more meetings than any of his predecessors with the People of God and the leaders of Nations. More than 17,600,000 pilgrims participated in the General Audiences held on Wednesdays (more than 1160), not counting other special audiences and religious ceremonies [more than 8 million pilgrims during the Great Jubilee of the Year 2000 alone], and the millions of faithful he met during pastoral visits in Italy and throughout the world. We must also remember the numerous government personalities he encountered during 38 official visits, 738 audiences and meetings held with Heads of State, and 246 audiences and meetings with Prime Ministers.
His love for young people brought him to establish the World Youth Days. The 19 WYDs celebrated during his pontificate brought together millions of young people from all over the world. At the same time his care for the family was expressed in the World Meetings of Families, which he initiated in 1994. John Paul II successfully encouraged dialogue with the Jews and with the representatives of other religions, whom he several times invited to prayer meetings for peace, especially in Assisi.
Under his guidance the Church prepared herself for the third millennium and celebrated the Great Jubilee of the year 2000 in accordance with the instructions given in the Apostolic Letter Tertio Millennio adveniente. The Church then faced the new epoch, receiving his instructions in the Apostolic Letter Novo Millennio ineunte, in which he indicated to the faithful their future path.
With the Year of the Redemption, the Marian Year and the Year of the Eucharist, he promoted the spiritual renewal of the Church. He gave an extraordinary impetus to Canonizations and Beatifications, focusing on countless examples of holiness as an incentive for the people of our time. He celebrated 147 beatification ceremonies during which he proclaimed 1,338 Blesseds; and 51 canonizations for a total of 482 saints. He made Thérèse of the Child Jesus a Doctor of the Church.
He considerably expanded the College of Cardinals, creating 231 Cardinals (plus one in pectore) in 9 consistories. He also called six full meetings of the College of Cardinals. His most important Documents include 14 Encyclicals, 15 Apostolic Exhortations, 11 Apostolic Constitutions, 45 Apostolic Letters. He promulgated the Catechism of the Catholic Church in the light of Tradition as authoritatively interpreted by the Second Vatican Council. He also reformed the Eastern and Western Codes of Canon Law, created new Institutions and reorganized the Roman Curia.
In the light of Christ risen from the dead, on 2 April 2005 at 9.37 p.m., while Saturday was drawing to a close and the Lord's Day was already beginning, the Octave of Easter and Divine Mercy Sunday, the Church's beloved Pastor, John Paul II, departed this world for the Father. On April 1, 2011, he was raised to the glory of the altars and on April 27, 2014 canonized.
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Displaying 1 - 30 of 42 reviews
May 4, 2008
Read this in a little over one sitting--mostly during Adoration. Excellent discussion of the Book of Job and why God consents to let Job be tested. An example of a favorite quote, '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.' (p17) And... 'For suffering cannot be transformed and changed by the grace from outside, but from within. And... '...almost always the individual enters suffering with a typically human protest and with the question "why". He asks the meaning of his suffering and seeks an answer to this question on the human level.' (p46)
July 25, 2023
3/5⭐
"Se puede decir que el hombre sufre, cuando experimenta cualquier mal"
“El hombre sufre a causa del mal, que es una cierta falta, limitación o distorsión del bien. Se puede decir que el hombre sufre a causa de un bien del que él no participa”
✝️Comienza planteando que el sufrimiento tiene sentido únicamente como castigo por el pecado, y por tanto debe servir para la conversión, la reconstrucción del bien en el sujeto, que puede reconocer la misericordia divina en este llamado al arrepentimiento. También porque el sufrimiento no puede ser transformado y cambiado por la gracia desde fuera, sino desde dentro; casi siempre el individuo entra al sufrimiento con una pregunta típicamente humana de ¿por qué a mí? Su Santidad la plantea y a lo largo de ocho capítulos busca darnos una respuesta a nivel humano.
✝️A medida que lo iba leyendo, una vez más no me entra en la cabeza el concepto de sufrimiento. Sí, comprendo que la muerte de Cristo en la cruz fue es y será la del Redentor que ha sufrido en vez del hombre y por el hombre. También comprendo, y, cito “el mismo sufrimiento humano ha quedado redimido. Cristo —sin culpa alguna propia— cargó sobre sí « el mal total del pecado ». La experiencia de este mal determinó la medida incomparable de sufrimiento de Cristo que se convirtió en el precio de la redención.”
Incluso (y esto me llevó años comprender) que en la doctrina de la cruz está la enseñanza del sufrimiento. Pero es medio odioso buscar comparar nuestros sufrimientos humanos propios con los que vivió Cristo. OBVIAMENTE no son nada pero son… completamente diferentes empezando por la época y por lo que vivió en carne propia el propio Cristo.
✝️Siguiente cita que refiere a Pablo de Tarso, hoy San Pablo que es un converso: “Este descubrimiento (del sufrimiento) dictó a san Pablo palabras particularmente fuertes en la carta a los Gálatas: « Estoy crucificado con Cristo y ya no vivo yo, es Cristo quien vive en mí. Y aunque al presente vivo en carne, vivo en la fe del Hijo de Dios, que me amó y se entregó por mí ». La fe permite al autor de estas palabras conocer el amor que condujo a Cristo a la cruz. Y si amó de este modo, sufriendo y muriendo, entonces por su padecimiento y su muerte vive en aquél al que amó así, vive en el hombre: en Pablo. Y viviendo en él —a medida que Pablo, consciente de ello mediante la fe, responde con el amor a su amor —Cristo se une asimismo de modo especial al hombre, a Pablo, mediante la cruz. Esta unión ha sugerido a Pablo, en la misma carta a los Gálatas, palabras no menos fuertes: « Cuanto a mí, jamás me gloriaré a no ser en la cruz de nuestro Señor Jesucristo, por quien el mundo está crucificado para mí y yo para el mundo »
✝️Lo de arriba hay que tomarlo con pinzas para no caer en fanatismo. Y otros pares de citas que no coincido para nada. Pero bueno, tengo que decir que ésta Carta Apostólica explica la naturaleza de la redención, el sufrimiento y nuestra participación en el gran misterio de la salvación que se realizó a través de un Dios que se hizo Hombre muriendo en la cruz. Menciona el tipo de virtud que se necesita para “sufrir bien” (así entre comillas coloco yo las dos palabras) y ofrecer nuestro dolor en conformidad a la cruz. Y concluye llamándonos a ser buenos samaritanos, personas compasivas y solidarias con aquellos que están sufriendo.
✝️Sé que Juan Pablo II sufrió mucho en su vida, incluso menciona el sufrimiento generado por la guerra, pero -MI OPINIÓN- esto no se puede aplicar a casos de sufrimiento infantil (hambre, explotación, prostitución infantil, etc) y lo primero que llegué a sentir es una tentación de perder la fe en un Dios bueno y justo que permitiría el mal en tantas tamañas dimensiones.
✝️ ¿Acepto el concepto de sufrimiento humano desde el sentido cristiano? Mmm🤔. Finalizo la lectura sin tener una respuesta clara, la más cercana es que al ser cristianos, nuestros sufrimientos participan en el sufrimiento de Cristo, y por lo tanto no debe sentirse inútil sino que se convierte en parte de la redención del mundo. Cito: “El sufrimiento es sobrenatural y a la vez humano. Es sobrenatural, porque se arraiga en el misterio divino de la redención del mundo, y es también profundamente humano, porque en él el hombre se encuentra a sí mismo, su propia humanidad, su propia dignidad y su propia misión. El sufrimiento ciertamente pertenece al misterio del hombre. Quizás no está rodeado, como está el mismo hombre, por ese misterio que es particularmente impenetrable.”
"Se puede decir que el hombre sufre, cuando experimenta cualquier mal"
“El hombre sufre a causa del mal, que es una cierta falta, limitación o distorsión del bien. Se puede decir que el hombre sufre a causa de un bien del que él no participa”
✝️Comienza planteando que el sufrimiento tiene sentido únicamente como castigo por el pecado, y por tanto debe servir para la conversión, la reconstrucción del bien en el sujeto, que puede reconocer la misericordia divina en este llamado al arrepentimiento. También porque el sufrimiento no puede ser transformado y cambiado por la gracia desde fuera, sino desde dentro; casi siempre el individuo entra al sufrimiento con una pregunta típicamente humana de ¿por qué a mí? Su Santidad la plantea y a lo largo de ocho capítulos busca darnos una respuesta a nivel humano.
✝️A medida que lo iba leyendo, una vez más no me entra en la cabeza el concepto de sufrimiento. Sí, comprendo que la muerte de Cristo en la cruz fue es y será la del Redentor que ha sufrido en vez del hombre y por el hombre. También comprendo, y, cito “el mismo sufrimiento humano ha quedado redimido. Cristo —sin culpa alguna propia— cargó sobre sí « el mal total del pecado ». La experiencia de este mal determinó la medida incomparable de sufrimiento de Cristo que se convirtió en el precio de la redención.”
Incluso (y esto me llevó años comprender) que en la doctrina de la cruz está la enseñanza del sufrimiento. Pero es medio odioso buscar comparar nuestros sufrimientos humanos propios con los que vivió Cristo. OBVIAMENTE no son nada pero son… completamente diferentes empezando por la época y por lo que vivió en carne propia el propio Cristo.
✝️Siguiente cita que refiere a Pablo de Tarso, hoy San Pablo que es un converso: “Este descubrimiento (del sufrimiento) dictó a san Pablo palabras particularmente fuertes en la carta a los Gálatas: « Estoy crucificado con Cristo y ya no vivo yo, es Cristo quien vive en mí. Y aunque al presente vivo en carne, vivo en la fe del Hijo de Dios, que me amó y se entregó por mí ». La fe permite al autor de estas palabras conocer el amor que condujo a Cristo a la cruz. Y si amó de este modo, sufriendo y muriendo, entonces por su padecimiento y su muerte vive en aquél al que amó así, vive en el hombre: en Pablo. Y viviendo en él —a medida que Pablo, consciente de ello mediante la fe, responde con el amor a su amor —Cristo se une asimismo de modo especial al hombre, a Pablo, mediante la cruz. Esta unión ha sugerido a Pablo, en la misma carta a los Gálatas, palabras no menos fuertes: « Cuanto a mí, jamás me gloriaré a no ser en la cruz de nuestro Señor Jesucristo, por quien el mundo está crucificado para mí y yo para el mundo »
✝️Lo de arriba hay que tomarlo con pinzas para no caer en fanatismo. Y otros pares de citas que no coincido para nada. Pero bueno, tengo que decir que ésta Carta Apostólica explica la naturaleza de la redención, el sufrimiento y nuestra participación en el gran misterio de la salvación que se realizó a través de un Dios que se hizo Hombre muriendo en la cruz. Menciona el tipo de virtud que se necesita para “sufrir bien” (así entre comillas coloco yo las dos palabras) y ofrecer nuestro dolor en conformidad a la cruz. Y concluye llamándonos a ser buenos samaritanos, personas compasivas y solidarias con aquellos que están sufriendo.
✝️Sé que Juan Pablo II sufrió mucho en su vida, incluso menciona el sufrimiento generado por la guerra, pero -MI OPINIÓN- esto no se puede aplicar a casos de sufrimiento infantil (hambre, explotación, prostitución infantil, etc) y lo primero que llegué a sentir es una tentación de perder la fe en un Dios bueno y justo que permitiría el mal en tantas tamañas dimensiones.
✝️ ¿Acepto el concepto de sufrimiento humano desde el sentido cristiano? Mmm🤔. Finalizo la lectura sin tener una respuesta clara, la más cercana es que al ser cristianos, nuestros sufrimientos participan en el sufrimiento de Cristo, y por lo tanto no debe sentirse inútil sino que se convierte en parte de la redención del mundo. Cito: “El sufrimiento es sobrenatural y a la vez humano. Es sobrenatural, porque se arraiga en el misterio divino de la redención del mundo, y es también profundamente humano, porque en él el hombre se encuentra a sí mismo, su propia humanidad, su propia dignidad y su propia misión. El sufrimiento ciertamente pertenece al misterio del hombre. Quizás no está rodeado, como está el mismo hombre, por ese misterio que es particularmente impenetrable.”
April 1, 2023
It was really good but after reading Hauerwas it felt weirdly incomplete...perhaps because I wanted this article to do more than what was intended.
In this letter JPII beautifully explains the nature of redemption, suffering, and our participation in the great mystery of salvation which was brought about through the bloody means of an innocent God/Man dying and on a cross. He goes on to talk about the type of virtue it takes to suffer well and offer up our pain up in conformity to the cross. He concludes by calling us to be Good Samaritans---people who are compassionate and supportive/aware of our neighbors in the midst of their suffering.
It's fantastic but he doesn't get into the particular experiences of suffering. When you've just spent hours reading about the horrible and gruesome deaths of children you begin to wonder how any of this becomes helpful in these particular instances. There is a great temptation to lose faith in a good or just God who would allow such things. And giving answers related to the mystery and participation in the salfivic suffering of the crucified Christ isn't going to mean anything to the child in pain or the parents who mourn that child's death. .
JPII of course suffered a great deal in his life and so we know there is a wealth of experiential knowledge in him when it comes to this topic. Those insights are undoubtedly accounted for in his other works. Having not shared them here though we are left, seemingly alone, to apply/ internalize the Truths of this article into our own particular instances of suffering.
Perhaps the answer is present in this article and it's simplicity disguised its profundity. There is a great call for solidarity towards the end of the letter. A beckoning toward the communion of saints...the body of Christ. A body that recognizes the evil of suffering yet knows ultimately it is tied to glory.
I guess that is the answer ..nothing we endure was not endured first by Christ and/or his Mother and all of it was in service to our salvation----the destruction of death and the life of the world to come. Therefore we cope with the particulars of suffering in solidarity and despite the grotesque and evil nature of pain and suffering we endure together in a shared hope and promise of glory through Christ 🙏
(That was so long but I'm externally processing what will undoubtedly become a good chunk of my essay for class 🤣)
In this letter JPII beautifully explains the nature of redemption, suffering, and our participation in the great mystery of salvation which was brought about through the bloody means of an innocent God/Man dying and on a cross. He goes on to talk about the type of virtue it takes to suffer well and offer up our pain up in conformity to the cross. He concludes by calling us to be Good Samaritans---people who are compassionate and supportive/aware of our neighbors in the midst of their suffering.
It's fantastic but he doesn't get into the particular experiences of suffering. When you've just spent hours reading about the horrible and gruesome deaths of children you begin to wonder how any of this becomes helpful in these particular instances. There is a great temptation to lose faith in a good or just God who would allow such things. And giving answers related to the mystery and participation in the salfivic suffering of the crucified Christ isn't going to mean anything to the child in pain or the parents who mourn that child's death. .
JPII of course suffered a great deal in his life and so we know there is a wealth of experiential knowledge in him when it comes to this topic. Those insights are undoubtedly accounted for in his other works. Having not shared them here though we are left, seemingly alone, to apply/ internalize the Truths of this article into our own particular instances of suffering.
Perhaps the answer is present in this article and it's simplicity disguised its profundity. There is a great call for solidarity towards the end of the letter. A beckoning toward the communion of saints...the body of Christ. A body that recognizes the evil of suffering yet knows ultimately it is tied to glory.
I guess that is the answer ..nothing we endure was not endured first by Christ and/or his Mother and all of it was in service to our salvation----the destruction of death and the life of the world to come. Therefore we cope with the particulars of suffering in solidarity and despite the grotesque and evil nature of pain and suffering we endure together in a shared hope and promise of glory through Christ 🙏
(That was so long but I'm externally processing what will undoubtedly become a good chunk of my essay for class 🤣)
January 11, 2021
“not all suffering is a consequence of a fault of goodness”
In this brief meditation JPII introduces suffering as a creative process of love rather than just a trial to be endured. A good read if you want a different take on the problem of evil.
In this brief meditation JPII introduces suffering as a creative process of love rather than just a trial to be endured. A good read if you want a different take on the problem of evil.
April 26, 2025
Read in prayer, gazing towards the cross.
September 18, 2022
2/5⭐
“No es verdad,que todo sufrimiento sea consecuencia de la culpa y tenga carácter de castigo.”
Es un libro de poquísimas páginas. Aquí lo que nos dice Juan Pablo II es que es el Apóstol quien comunica el propio descubrimiento y goza por todos aquellos a quienes puede ayudar —cómo le ayudó a él mismo— a penetrar en el sentido salvífico del sufrimiento.
El sufrimiento es un tema universal que acompaña al hombre a lo largo y ancho de la geografía. En cierto sentido coexiste con él en el mundo y por ello hay que volver sobre él constantemente. Todos sufrimos de alguna u otra manera. Nadie está exento de “no sufrir” y parece ser esencial en la naturaleza del hombre, es tan profundo como él y de hecho lo supera y parece pertenecer a su trascendencia. El autor dice que el sufrimiento es “inseparable” de la existencia terrenal del hombre.
Me recomendaron ésta lectura porque “el sufrimiento” como lo considera la iglesia católica me hace ruido pero también es un texto que arroja consuelo a la pregunta ¿Para qué sufrimos?
Juan Pablo II dice que el sufrimiento implica compasión y respeto y que se debe formular preguntas muy profundas para encontrar respuestas que son nuestras, propias. Nadie puede sufrir por mí ni sanar ese dolor sino que es algo subjetivo, es mío. Y no siempre la medicina lo sana porque el sufrimiento es variado y tiene muchas dimensiones. Todos no sufrimos igual. Cada persona sufre de diversos modos y “es algo todavía más amplio que la enfermedad, más complejo y a la vez aún más profundamente enraizado en la humanidad misma.” Pero pese a ser sujeto de cada hombre, también hay un sufrimiento del mundo y es el que refiere a las guerras, el hambre.
El autor hace una diferencia entre sufrimiento físico (cuando duele el cuerpo) y sufrimiento moral (cuando duele el alma, o sea es un dolor espiritual) que se expresa de manera somática algunas veces. Y empieza a enumerar diferentes situaciones que llevan el signo del sufrimiento. En lo personal me interesa entender por qué se sufre ante la soledad y el abandono; ¿Por qué es tan difícil comprender por qué los malos prosperan y los justos sufren? Y se hace la pregunta: ¿Qué es el mal? y hace un desarrollo de lo que ésto significa. En lo personal me dejó más confundida.
No me convenció del todo pero es cosa mía. Al fin y al cabo somos seres humanos y no robots. Cita en varias ocasiones al libro de Job, el cual sufre injustamente que podría servirnos como “ejemplo” (lo escribo así, entre comillas porque no me convence completamente, no me da una respuesta exacta) y por supuesto la entrega de Jesús que hace en la cruz “por amor a nosotros para vencer el sufrimiento”. También explica el evangelio del sufrimiento y la parábola del Buen samaritano.
Algunas citas que rescato:
“el hombre sufre, cuando experimenta cualquier mal.”
“El sufrimiento, en efecto, es siempre una prueba —a veces una prueba bastante dura—, a la que es sometida la humanidad.”
“el sufrimiento no puede ser transformado y cambiado con una gracia exterior, sino interior.”
“casi siempre cada uno entra en el sufrimiento con una protesta típicamente humana y con la pregunta del « por qué ». Se pregunta sobre el sentido del sufrimiento y busca una respuesta a esta pregunta a nivel humano (...)a veces se requiere tiempo, hasta mucho tiempo, para que esta respuesta comience a ser interiormente perceptible. En efecto, Cristo no responde directamente ni en abstracto a esta pregunta humana sobre el sentido del sufrimiento.”
“No es verdad,que todo sufrimiento sea consecuencia de la culpa y tenga carácter de castigo.”
Es un libro de poquísimas páginas. Aquí lo que nos dice Juan Pablo II es que es el Apóstol quien comunica el propio descubrimiento y goza por todos aquellos a quienes puede ayudar —cómo le ayudó a él mismo— a penetrar en el sentido salvífico del sufrimiento.
El sufrimiento es un tema universal que acompaña al hombre a lo largo y ancho de la geografía. En cierto sentido coexiste con él en el mundo y por ello hay que volver sobre él constantemente. Todos sufrimos de alguna u otra manera. Nadie está exento de “no sufrir” y parece ser esencial en la naturaleza del hombre, es tan profundo como él y de hecho lo supera y parece pertenecer a su trascendencia. El autor dice que el sufrimiento es “inseparable” de la existencia terrenal del hombre.
Me recomendaron ésta lectura porque “el sufrimiento” como lo considera la iglesia católica me hace ruido pero también es un texto que arroja consuelo a la pregunta ¿Para qué sufrimos?
Juan Pablo II dice que el sufrimiento implica compasión y respeto y que se debe formular preguntas muy profundas para encontrar respuestas que son nuestras, propias. Nadie puede sufrir por mí ni sanar ese dolor sino que es algo subjetivo, es mío. Y no siempre la medicina lo sana porque el sufrimiento es variado y tiene muchas dimensiones. Todos no sufrimos igual. Cada persona sufre de diversos modos y “es algo todavía más amplio que la enfermedad, más complejo y a la vez aún más profundamente enraizado en la humanidad misma.” Pero pese a ser sujeto de cada hombre, también hay un sufrimiento del mundo y es el que refiere a las guerras, el hambre.
El autor hace una diferencia entre sufrimiento físico (cuando duele el cuerpo) y sufrimiento moral (cuando duele el alma, o sea es un dolor espiritual) que se expresa de manera somática algunas veces. Y empieza a enumerar diferentes situaciones que llevan el signo del sufrimiento. En lo personal me interesa entender por qué se sufre ante la soledad y el abandono; ¿Por qué es tan difícil comprender por qué los malos prosperan y los justos sufren? Y se hace la pregunta: ¿Qué es el mal? y hace un desarrollo de lo que ésto significa. En lo personal me dejó más confundida.
No me convenció del todo pero es cosa mía. Al fin y al cabo somos seres humanos y no robots. Cita en varias ocasiones al libro de Job, el cual sufre injustamente que podría servirnos como “ejemplo” (lo escribo así, entre comillas porque no me convence completamente, no me da una respuesta exacta) y por supuesto la entrega de Jesús que hace en la cruz “por amor a nosotros para vencer el sufrimiento”. También explica el evangelio del sufrimiento y la parábola del Buen samaritano.
Algunas citas que rescato:
“el hombre sufre, cuando experimenta cualquier mal.”
“El sufrimiento, en efecto, es siempre una prueba —a veces una prueba bastante dura—, a la que es sometida la humanidad.”
“el sufrimiento no puede ser transformado y cambiado con una gracia exterior, sino interior.”
“casi siempre cada uno entra en el sufrimiento con una protesta típicamente humana y con la pregunta del « por qué ». Se pregunta sobre el sentido del sufrimiento y busca una respuesta a esta pregunta a nivel humano (...)a veces se requiere tiempo, hasta mucho tiempo, para que esta respuesta comience a ser interiormente perceptible. En efecto, Cristo no responde directamente ni en abstracto a esta pregunta humana sobre el sentido del sufrimiento.”
September 9, 2016
On February 11, 1984, Pope John Paul II issued an Apostolic Letter entitled On the Christian Meaning of Human Suffering. 30 years later, Pauline Books and Media issued an anniversary edition with commentary by Fr. Myles N. Sheehan. The actual letter is divided into the following sections:
1. Introduction
2. The World of Human Suffering
3. The Quest for an Answer to the Question of the Meaning of Suffering
4. Jesus Christ: Suffering Conquered by Love
5. Sharers in the Suffering of Christ
6. The Gospel of Suffering
7. The Good Samaritan
8. Conclusion
Pope John Paul II begins by comparing and contrasting sickness and suffering. He explains, "Suffering is something which is still wider than sickness, more complex and at the same time still more deeply rooted in humanity itself." He then goes on to cite several examples of man suffering in Sacred Scripture. He then elaborates on how the reality of suffering is closely tied to "What is evil?" Section Four focuses on Jesus and His conversation with Nicodemus. God gave us His Son Jesus to provide us with a way of salvation. This salvation is not the opposite of temporal suffering, but eternal suffering by being separated from God in eternity. This hope of salvation "throws a new light upon suffering." The rest of this letter addresses how we can share in Christ's suffering and how we can help others in their suffering, like the good Samaritan.
Like other anniversary editions of Pope John Paul II's words, this book contains the full text and reflection sections at the end of each part. These reflection sections include words to Ponder, a place to Pray, and guidance to Act on. Fr. Sheehan takes these sections very seriously though, not that other anniversary edition commentators didn't. Compared to other commentators, his Ponder sections are much longer and focus heavily on Scripture. He then concludes the Ponder section with both discussion and reflection questions. Also unlike other commentators, his Pray section isn't a personal prayer he wrote, but guidance on what to reflect and pray on. This Apostolic Letter is one that is still relevant 30 years later and the commentary on it is helpful when reading it. I highly recommend it, and I look forward to other Pope John Paul II anniversary editions that Pauline Books and Media will publish.
1. Introduction
2. The World of Human Suffering
3. The Quest for an Answer to the Question of the Meaning of Suffering
4. Jesus Christ: Suffering Conquered by Love
5. Sharers in the Suffering of Christ
6. The Gospel of Suffering
7. The Good Samaritan
8. Conclusion
Pope John Paul II begins by comparing and contrasting sickness and suffering. He explains, "Suffering is something which is still wider than sickness, more complex and at the same time still more deeply rooted in humanity itself." He then goes on to cite several examples of man suffering in Sacred Scripture. He then elaborates on how the reality of suffering is closely tied to "What is evil?" Section Four focuses on Jesus and His conversation with Nicodemus. God gave us His Son Jesus to provide us with a way of salvation. This salvation is not the opposite of temporal suffering, but eternal suffering by being separated from God in eternity. This hope of salvation "throws a new light upon suffering." The rest of this letter addresses how we can share in Christ's suffering and how we can help others in their suffering, like the good Samaritan.
Like other anniversary editions of Pope John Paul II's words, this book contains the full text and reflection sections at the end of each part. These reflection sections include words to Ponder, a place to Pray, and guidance to Act on. Fr. Sheehan takes these sections very seriously though, not that other anniversary edition commentators didn't. Compared to other commentators, his Ponder sections are much longer and focus heavily on Scripture. He then concludes the Ponder section with both discussion and reflection questions. Also unlike other commentators, his Pray section isn't a personal prayer he wrote, but guidance on what to reflect and pray on. This Apostolic Letter is one that is still relevant 30 years later and the commentary on it is helpful when reading it. I highly recommend it, and I look forward to other Pope John Paul II anniversary editions that Pauline Books and Media will publish.
July 30, 2025
Secular culture has, in many ways, pushed against the thought tradition and eschatological explanations of the Church regarding suffering-- Thus, perhaps, the particular relevance of Pope St. John Paul's Salvifici Doloris, wherein JPII reexamines the mystery of suffering as meaningful, redemptive, and an opportunity to encounter the Divine. The Church has, of course, reaped abundantly from the harvest that is this thought tradition represented to us by JPII; But is there anything that the Church can take and benefit from about the secular perspective on suffering? That is, that suffering is entirely meaningless, senseless violence. Can it add or bring anything to the Christian discussion of suffering? Yes, most certainly. There are two areas in particular where, I believe, the Christian discussion actually sorely lacks, and for that reason can sometimes fail to properly evangelize and assist in the healing of those in the depths of sorrow and suffering.
The first is the honesty about the horror and absurdity of suffering, particularly in not diminishing it or inserting meaning in order to make it feel smaller. Secular recognition of suffering's senselessness allows for a pause-- looking around at a profoundly broken world, and putting forth an authentic admission of pain. It is not uncommon for the Faithful to gloss over suffering with what can seem to those suffering to be merely pious platitudes. These "platitudes" can even, sometimes, deny the reality of suffering. And indeed, there is a dimension of faithful response to suffering which can help one escape the torment of the suffering, even if the practical reality is not diminished. But we must understand this: to suffer, and to feel genuine pain without "dissociating" from pain through spiritual exercises of trust is actually modeled for us by Christ himself. Dissociation involves mentally detaching oneself from traumatic experiences. Although this can be used as a coping mechanism essential for survival, Jesus Christ's perfect humanity would suggest to us that he fully embraced and endured the suffering of his Passion and Death without attempting to escape via mental detachment. At all times, his mind and body were perfectly united to one another, as man is designed to be. This willingness to enter fully into the reality of his human experience of suffering displayed most perfectly his love for all of man, and it enabled him to truly empathize with us. When any of us suffer, we can have peace knowing that we are perfectly known in our suffering-- and, further, our suffering has been experienced by God Himself. There is not a fragment of our lives divorced from God's omniscience. This is a profound aspect of the secular perspective on suffering that Christians would benefit to allow into the conversation more: to sit with the reality of suffering, recognize it as profound and horrific, and not brush past it. In allowing it to be what it is and not diminishing it, God is glorified even more because His power is made manifest to a greater magnitude.
Further, still on the point of recognizing the absurdity of suffering, there is a significant portion of Sacred Scripture devoted to men like Job and King Solomon in Ecclesiastes who acknowledged the abyss of meaningless of their suffering. And then, in response to that meaningless, demonstrated an even higher kind of faith. They did not choose to deny it or dissociate from it, but rather, to face it squarely. Job, in his immense distress and anguish, laments, "though I cry 'Violence!' I get no response." And then, "God has wronged me and drawn his net around me." He is not seeking to deny the reality of his suffering. But his response continues to be faith in God, despite the urging of even his own wife to turn his back on and curse God. Calling back to The Present Age, we see Kierkegaard's paradox illumined: a man who experiences immense, absurd suffering, and yet clings to God. Kierkegaard would have called this "absurd faith," which is evidence of one of the deepest kinds of trust that does not seek to run or avoid the senselessness of suffering, but rather, allows oneself to dwell in it. The Church would respond to this, however, and say that it is not absurd-- it is superreasonable. To have such a faith as this is to be aligned with Perfect Reason. God Himself is this perfect reason that transcends all else. Embracing the seeming absurdity and "meaninglessness" that the secular world associates with suffering is actually a path to more perfect faith in God, for when we reason through our suffering and insert meaning into it, it can sometimes be an attempt to heal the pain ourselves, not through God.
Ultimately, the secular perspective does offer a view of suffering that-- while not whole-- is the beginning of a deep font of spiritual truth that ought to be incorporated into the Christian discussion of suffering, and ultimately into the Christian life.
The first is the honesty about the horror and absurdity of suffering, particularly in not diminishing it or inserting meaning in order to make it feel smaller. Secular recognition of suffering's senselessness allows for a pause-- looking around at a profoundly broken world, and putting forth an authentic admission of pain. It is not uncommon for the Faithful to gloss over suffering with what can seem to those suffering to be merely pious platitudes. These "platitudes" can even, sometimes, deny the reality of suffering. And indeed, there is a dimension of faithful response to suffering which can help one escape the torment of the suffering, even if the practical reality is not diminished. But we must understand this: to suffer, and to feel genuine pain without "dissociating" from pain through spiritual exercises of trust is actually modeled for us by Christ himself. Dissociation involves mentally detaching oneself from traumatic experiences. Although this can be used as a coping mechanism essential for survival, Jesus Christ's perfect humanity would suggest to us that he fully embraced and endured the suffering of his Passion and Death without attempting to escape via mental detachment. At all times, his mind and body were perfectly united to one another, as man is designed to be. This willingness to enter fully into the reality of his human experience of suffering displayed most perfectly his love for all of man, and it enabled him to truly empathize with us. When any of us suffer, we can have peace knowing that we are perfectly known in our suffering-- and, further, our suffering has been experienced by God Himself. There is not a fragment of our lives divorced from God's omniscience. This is a profound aspect of the secular perspective on suffering that Christians would benefit to allow into the conversation more: to sit with the reality of suffering, recognize it as profound and horrific, and not brush past it. In allowing it to be what it is and not diminishing it, God is glorified even more because His power is made manifest to a greater magnitude.
Further, still on the point of recognizing the absurdity of suffering, there is a significant portion of Sacred Scripture devoted to men like Job and King Solomon in Ecclesiastes who acknowledged the abyss of meaningless of their suffering. And then, in response to that meaningless, demonstrated an even higher kind of faith. They did not choose to deny it or dissociate from it, but rather, to face it squarely. Job, in his immense distress and anguish, laments, "though I cry 'Violence!' I get no response." And then, "God has wronged me and drawn his net around me." He is not seeking to deny the reality of his suffering. But his response continues to be faith in God, despite the urging of even his own wife to turn his back on and curse God. Calling back to The Present Age, we see Kierkegaard's paradox illumined: a man who experiences immense, absurd suffering, and yet clings to God. Kierkegaard would have called this "absurd faith," which is evidence of one of the deepest kinds of trust that does not seek to run or avoid the senselessness of suffering, but rather, allows oneself to dwell in it. The Church would respond to this, however, and say that it is not absurd-- it is superreasonable. To have such a faith as this is to be aligned with Perfect Reason. God Himself is this perfect reason that transcends all else. Embracing the seeming absurdity and "meaninglessness" that the secular world associates with suffering is actually a path to more perfect faith in God, for when we reason through our suffering and insert meaning into it, it can sometimes be an attempt to heal the pain ourselves, not through God.
Ultimately, the secular perspective does offer a view of suffering that-- while not whole-- is the beginning of a deep font of spiritual truth that ought to be incorporated into the Christian discussion of suffering, and ultimately into the Christian life.
February 1, 2023
This letter is certainly more devotional than either philosophical or apologetic. Framed in terms of theodicy and taking Paul's letter of Colossians as a starting point, it describes human suffering and attempts to find its meaning in - as summarized in part VII - its purpose, namely "to release love, [...] to give birth to works of love toward neighbor, [...] to transform the whole of human civilization into a 'civilization of love'" (91). I thought the exploration of Job (part III) and this sort of explication of the experience of suffering and vulnerability in community (part VI) were its strong points. Less convincing were the ties to Isaiah's Song of the Suffering Servant and, indeed at times, the attempt to ground the account of suffering in the crucifixion (part V).
JP II's soteriology is given in part IV, for the most part a "Christus victor" account ("[t]he mission of the only-begotten Son consists in conquering sin and death...[He] strikes at evil at its very roots" [32-33]) but with elements of theosis and moral influence theories (if I understand those correctly). However it seems it's in the moral influence/example that the pope finally locates the meaning of suffering, which is not a problem but feels incomplete as the "Christ event" is not strictly necessary. Hitting on theosis harder in part V may have helped that section conceptually; as it is, the meaning (to my eyes) sought after gets lost in the vagueness of "sharing abundantly," "raising," "opening to" in attempts to link the suffering of man and of Christ's redemptive suffering. The connection here just does not land, but I admit I approached with a critical eye. More robust theosis, or leaving the thing as mysterious (both touched on at times) would have been more satisfactory (pun) to this reader who, honestly, has himself suffered little.
JP II's soteriology is given in part IV, for the most part a "Christus victor" account ("[t]he mission of the only-begotten Son consists in conquering sin and death...[He] strikes at evil at its very roots" [32-33]) but with elements of theosis and moral influence theories (if I understand those correctly). However it seems it's in the moral influence/example that the pope finally locates the meaning of suffering, which is not a problem but feels incomplete as the "Christ event" is not strictly necessary. Hitting on theosis harder in part V may have helped that section conceptually; as it is, the meaning (to my eyes) sought after gets lost in the vagueness of "sharing abundantly," "raising," "opening to" in attempts to link the suffering of man and of Christ's redemptive suffering. The connection here just does not land, but I admit I approached with a critical eye. More robust theosis, or leaving the thing as mysterious (both touched on at times) would have been more satisfactory (pun) to this reader who, honestly, has himself suffered little.
June 9, 2025
J’adore ce pape ! Je savais déjà que cette lettre encyclique allait être majestueuse mais pas à ce point là … Saint Jean Paul II est très intelligent, son intelligence y est démontrer par une grande compréhension de l’Evangile ! Cette lettre est magnifique, elle réchauffe le cœur. Saint jean Paul II montre le sens de la souffrance et surtout l’aspect salvateur qu’elle possède ! En étant étroitement uni au Christ nous serions transformé car son amour infini et miséricordieux a été démontrée à la Croix ! l’Esprit consolateur nous guidera vers lui dans cette épreuve car la souffrance est synonyme de conversation ! C’est une vocation ! C’est dans la souffrance que ce trouve la gloire, dans la résurrection du Christ qu’elle y demeure ! Dans l’obéissance il faut alors s’unir spirituellement à la Croix et ce à chaque instant malgré les difficultés…
En avançant et en comprenant je me suis vu perdre un poids. Je me suis sentis tellement aimé, aimé par un amour qui dépasse tout entendement du nom d’ « Agape » !
À l’image de Pierre dans ce verset, j’exprime moi aussi, de manière un peu maladroite, ma réponse a cet amour :
« Seigneur, vous connaissez toutes choses, vous savez bien que je vous aime » Jean 21:17
En avançant et en comprenant je me suis vu perdre un poids. Je me suis sentis tellement aimé, aimé par un amour qui dépasse tout entendement du nom d’ « Agape » !
À l’image de Pierre dans ce verset, j’exprime moi aussi, de manière un peu maladroite, ma réponse a cet amour :
« Seigneur, vous connaissez toutes choses, vous savez bien que je vous aime » Jean 21:17
February 6, 2025
Another amazing encyclical. All popes provide us with timeless moral guidance. This work about the mystery of suffering.
“One thinks, finally of war. I speak of this in a particular way. I speak of the last two World Wars, the second of which brought with it’s a much greater harvest of death and a much heavier burden of human sufferings. 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. In this way, that world is suffering, which brief has its subject in each human being seems in our age to be transformed, —perhaps more than any other moment — into a special world, the world which as never before, as 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. “. From Part II.
“One thinks, finally of war. I speak of this in a particular way. I speak of the last two World Wars, the second of which brought with it’s a much greater harvest of death and a much heavier burden of human sufferings. 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. In this way, that world is suffering, which brief has its subject in each human being seems in our age to be transformed, —perhaps more than any other moment — into a special world, the world which as never before, as 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. “. From Part II.
April 30, 2019
This encyclical from a modern saint (and more so, a saint who suffered a great deal in his life) is a penetrating reflection on the meaning of suffering in Christianity. It also delves deeply into the Catholic understanding of redemptive suffering-that is, the suffering by Christ that redeems the world, as well as our place and privilege to unite ourselves to that suffering. Saint John Paul II's reflection essentially unpacks the meaning of St. Paul's desire to "make up in my flesh what is lacking in Christ's afflictions." (Colossians 1:24) The mystery behind St. Paul's words reveals the incredible grace that is available when one "offers up" or unites one's own suffering with that of the Redeemer. Highly recommended for Catholics interested in theology, as well as for anyone who has ever wondered if there is any meaning in the pain and evil we experience in an otherwise good world.
February 3, 2023
Wow. Suffering is a stumbling block for some many Christians and non-Christians alike in our modern society. It is viewed as purely an evil with no purpose and so we should work to rid of from our world at all opportunity.
But Pope St. John Paul II wrote so beautifully in this apostolic letter the truth of suffering - it’s redemptive power united to the cross of Christ and the ability for suffering to “unleash human love”. He breaks down the topic well and into palatable pieces, yet he repeats himself with certain scripture verses and quotes for the sake of unity throughout this writing.
Such a gift to receive this letter from a Saintly pope in our modern era.
But Pope St. John Paul II wrote so beautifully in this apostolic letter the truth of suffering - it’s redemptive power united to the cross of Christ and the ability for suffering to “unleash human love”. He breaks down the topic well and into palatable pieces, yet he repeats himself with certain scripture verses and quotes for the sake of unity throughout this writing.
Such a gift to receive this letter from a Saintly pope in our modern era.
March 7, 2019
JPII offers some really great insights and thorough Biblical commentary, especially on St. Paul, however, I have only one gripe....I felt during the entire time of reading it that I was going to learn some great secret, or have some new articulation of what it is that Christian's believe, but really the most original thesis comes at the beginning of the book and the rest of the book is outlining this thesis- that as Christians our sufferings participate in Christ's suffering, no longer is our suffering useless but is somehow made part of the world's redemption
May 29, 2020
My only frustration while reading this Apostolic Letter was that I hadn’t read it sooner! Thirty-six years later and this short work on the redemptive dimension of human suffering remains fresh and insightful, especially in our times marked by avoiding suffering at all costs. Through the cross of Christ, death and suffering are ‘redemptively’ transformed. This letter reveals new depths of the mystery of suffering and it’s victorious power in Christ, through His cross and resurrection.
January 27, 2021
Not as readable as I’d hoped, considering this is really a fundamental aspect of Catholic theology, but very rich and worth the effort.
(I downloaded the pdf from the Vatican website and read it on my Kindle, and the formatting didn’t work very well, so that contributed to it feeling a bit impenetrable in places).
(I downloaded the pdf from the Vatican website and read it on my Kindle, and the formatting didn’t work very well, so that contributed to it feeling a bit impenetrable in places).
December 18, 2024
Read it primarily because Archbishop Chaput, OFM Cap cites this work in his 'Strangers in a Strange Land'. But I was also interested because it is daily cited as a reflection in 'The Rosary of Reparation and Healing' The Sorrowful Mysteries: A Playful Response to Clergy Scandals which I try to pray daily.
April 25, 2018
Really helped me grasp the theology around suffering and the concept of "offering it up" both are things I've never really dived into. This provided a succinct, yet in depth, explanation that I greatly appreciated.
April 20, 2024
Definitely opened my eyes a lot. The whole concept of Christ bringing a sort of redemptive and divine aspect to suffering really changes how you look at all the little obstacles in your life. 10/10 recommend
May 14, 2017
Con un discurso vigente y actual, san Juan Pablo II describe el sentido y razón del dolir, el sufrimiento y la muerte. Muy valioso para entender el acto trascendental del dolor.
February 18, 2019
Simply one of the most beautiful things I have ever read! But it is not a simple question, and there is no simple answer.
December 26, 2019
Excellently and clearly written. Thought provoking. Can suffering be redeemed? Is suffering redemptive in and of itself? You'll ask these questions and more.
April 2, 2021
Fantastic and timely, even 37 years later. I will be returning to this one repeatedly.
June 10, 2021
Absolutely beautiful thoughts on the meaning of and salvific, redemptive nature of suffering. Parts moved me to literal tears.
October 31, 2022
The best thing I’ve read on the meaning of suffering.
January 22, 2023
A este paso me hago monja, pero ayuda mucho a situar la cuestión del sufrimiento en la teología cristiana.
March 30, 2023
Surprisingly intellectual.
November 5, 2023
Quite philosophical, which is good because this topic is complex. Probably one of the most important spiritual works for me personally I’ve ever read.
November 8, 2023
Masterful. Succinct and deeply profound. A must-read document from one of the greatest modern saints that helps us understand the meaning of human suffering in light of scripture and the Redemption.
February 17, 2024
Una exégesis profunda del dolor y el sufrimiento humano, tal como el cristianismo lo entiende, sin desconocer aspectos naturales comunes a todos los hombres, cuando el sufrir es propio o de un otro.
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