The Value Of Human Life In Pope John Paul II

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In paragraph #29 of Pope John Paul II’s encyclical, Evangelium Vitae, he talks about man having the capacity to accomplish the truth of promoting all human life. To accomplish this truth, the Catholic Intellectual plays a vital role. Though, for an Intellectual to successfully contribute, they must understand our Christology, follow the teaching of Jesus Christ, participate in the seamless and common vision, and fulfill all of this through their vocation. JPII begins this section with, “Through the words, the actions and the very person of Jesus, man is given the possibility of ‘knowing’ the complete truth concerning the value of human life.” To understand this value, or anthropology, one must turn to Christology. Furthering this term, it is…show more content…
Although a theology professor does different work than a climate change researcher, the two must find cohesion, which is promoting human flourishing. Furthering this shared value, Therese Lysault continues in her chapter with, “The intellectual life should seek to promote human flourishing by responding to the complex needs, ends and purpose of human life,” (184). Catholic Intellectuals must promote this human flourishing by finding their vocations. According to Theologian Frederick Buechner our vocation in life is where our greatest joy meets the world's greatest needs. This relates back to Lysault’s point where we can promote human flourishing by responding to the word’s great needs. When someone’s passion is promoting human dignity by alleviating the world’s social issues, than they have found their vocation. Consequently, Catholic Intellectuals can contribute to accomplishing the truth, by finding their vocation. Once an Intellectual has found their vocation, it doesn’t require major advances in their field to be a part of accomplishing this truth. Lysault states, “In our vocations we are continually called to be present to others,” (184). Simply, we promote human dignity by recognizing all human life and presently helping them. She continues with, “we are called to be vehicles of the in-breaking of the kingdom, agent of God’s grace in the world,” (185). Although accomplishing the truth of “loving and serving, of defending and promoting human life” is a complex task for all of humanity, it must originate from humanity building up the Kingdom of God. In order to do this, it must stem from Catholic Intellectuals finding their vocations and presently being “agents” of God’s

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