Evangelium Vitae by John Paul II
"Evangelium Vitae," or the "Gospel of Life," is an encyclical by Pope John Paul II that articulates the Catholic Church's teachings on the sanctity and dignity of human life. Released in 1995, it addresses perceived threats to human life, including abortion, euthanasia, and the societal acceptance of such practices. The encyclical emphasizes that life is a gift from God and should be protected from harm, highlighting the moral obligation of individuals and the state to uphold this principle.
John Paul II draws from biblical narratives, particularly the story of Cain and Abel, to illustrate the importance of caring for one another's lives. He argues against the idea of radical autonomy, advocating for a model of solidarity that values interconnectedness among individuals. The document also asserts the inherent dignity of unborn children and criticizes the acceptance of practices that undermine this dignity, such as abortion and euthanasia.
Furthermore, "Evangelium Vitae" calls on individuals, families, and communities to foster a culture of life, encouraging active participation in the defense of human dignity. Through its moral teachings, the encyclical challenges readers to reflect on their responsibilities towards one another, particularly the most vulnerable members of society.
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Evangelium Vitae by John Paul II
First published: 1995 (English translation, 1995)
Edition(s) used:The Gospel of Life (Evangelium Vitae). New York: Random House, 1995
Genre(s): Nonfiction
Subgenre(s): Encyclical; theology
Core issue(s): Abortion; Catholics and Catholicism; children; death; life; love; morality
Overview
The eleventh of John Paul II’s fourteen encyclicals, Evangelium Vitae (gospel of life) begins with a short introduction that states the essential premise of the entire work: The gospel of life is an extension of the Gospel message of Jesus Christ. John Paul II says that “the Gospel of God’s love for man, the Gospel of the dignity of the person, and the Gospel of Life are a single and indivisible Gospel.” The introduction makes reference to what the Church perceives as new threats to human life and human dignity and then briefly notes that the decision to write this encyclical came from a 1991 meeting of bishops from around the world.
The first of the four chapters examines what the Church has identified as threats to human life. John Paul II begins by discussing the biblical story of Cain and Abel. In the story, Cain killed Abel in a fit of envy, and when God asks Cain about Abel, Cain states that he is not his brother’s keeper. God then punishes Cain, but even in punishment shows him mercy by not killing him. John Paul II uses the story to assert that God cares for all human life and that human beings are called to care for the lives of others.
In the second part of chapter 1, John Paul II outlines how human dignity and human life are being attacked in the modern world. He notes that the state not only permits some destruction of human life but also sometimes supports the destruction of human life. John Paul II briefly mentions that medical research is working to make abortion easier and more widely available. He then notes that abortion is more widely acceptable when contraception is widely accepted, and while they are different, they both cheapen the value of human life. John Paul II then catalogs some other developments such as artificial reproduction and prenatal diagnosis that lead to what he sees as assaults on human life. There is a brief discussion of the practice of expediting death in the incurably ill and dying, rather than caring for those in that state. John Paul II says that these threats arise because some individuals believe they should be radically free and separate from all others. This modern view of autonomy is distinct from the Catholic Church’s teaching on the solidarity of all human beings. John Paul II concludes the first chapter by identifying some signs of hope for recovering and restoring a view of human dignity.
In chapter 2, John Paul II argues that the Christian tradition upholds the dignity of human life and calls Christians to defend human life. This chapter discusses many passages from the Bible, including the creation story and many statements from Jesus, and asserts that divine revelation upholds a very high view of human life. John Paul II then examines several additional passages, from both the Old and New Testaments, and asserts that human beings have a responsibility for the life of others. John Paul II then argues that the divine revelation supports the view that unborn children have dignity and should be protected. Finally, the Pope discusses passages regarding the treatment of those who are suffering or who are advanced in years. Scripture, John Paul II argues, indicates that those individuals should not be killed to end their suffering, but that Christians have a positive duty to minister to them.
In chapter 3, John Paul II moves from a general discussion of the basis for human dignity to specific threats to the human person. He begins by asserting a principle, defended in both Scripture and in documents of the church, that human life should be protected. John Paul II notes, citing Thomas Aquinas, that the only exception to preserving human life is legitimate self-defense. In this context, he considers the issue of the death penalty. John Paul II states that the death penalty may be permissible in a case in which it is necessary to defend the society, but that “today however, as a result of steady improvements in the organization of the penal system, such cases are rare, if not practically non-existent.”
Chapter 3 then argues that abortion and euthanasia are grievous harms to human beings that should be prohibited by civil law. John Paul II calls abortion an “unspeakable crime” because the unborn child is innocent and defenseless. John Paul II argues that the new life begins at the time of conception and therefore abortion, even early in a pregnancy, cannot be permitted. He explains and defends the Catholic Church’s position that the procurement of an abortion leads to automatic excommunication. John Paul II also critiques euthanasia, whether as the removal of medical care or as the active killing of an older person, as a tragedy and false compassion. The chapter concludes by arguing that the state should protect human life through civil law.
The final chapter asserts that the people of God must proclaim the gospel of life and seek to build a civilization of life and love in the world. John Paul II identifies how various people in their daily lives and professions can support the culture of life. The family has a particular responsibility in welcoming life and in nurturing the gospel of life. The brief conclusion presents Mary as a model of defending human life and includes a prayer for those committed to a gospel of life.
Christian Themes
The most significant theme of Evangelium Vitae is the inherent and inviolable dignity of the human person and that the life of each person then needs to be protected from harm. Life is presented as a good coming from God. This elevated view of human life is found in Scripture and in the tradition of the church. John Paul II sees human life as facing a series of threats in the contemporary world. These threats arise because many in society view human beings as being radically autonomous and having only a material existence. John Paul II does not simply oppose a few specific acts, such as abortion and euthanasia, which harm human life; rather he wants to develop a culture of life in which life is valued and sheltered from harm. In fact, John Paul II believes that human life is so valuable that even criminals should have their lives preserved whenever it is possible.
Abortion is another prominent theme and is referred to in this encyclical as a grave evil. The humanity of the unborn child is defended by references to Scripture and documents within church history. Because directly procured abortion is always wrong, the state should have laws prohibiting abortion. Moreover, abortion is not merely a private matter because it always involves an innocent human life. John Paul II does not simply condemn those who might turn to abortion; instead, he challenges individuals and organizations, including the church, to reach out to women considering abortion and assist them in their time of need.
Morality is a significant theme in this work. In fact, this encyclical is one of the most important encyclicals related to the branch of theology that deals with morality. Herein John Paul II argues that certain acts are objectively immoral, including procured abortion and active and passive euthanasia; the political authority should discourage those acts by punishing them through civil law. Furthermore, the state should not encourage abortion as a means of controlling population, pay for abortion services, or encourage the limitation of medical care to the terminally ill.
Sources for Further Study
Cochran, Clarke, and David Carroll Cochran. Catholics, Politics, and Public Policy: Beyond Right and Left. Maryknoll, N.Y.: Orbis Books, 2003. The work includes a discussion of the policy implications of Evangelium Vitae entitled, “Consistently Defending the Sanctity of Human Life.”
George, Robert. The Clash of Orthodoxies: Law, Religion, and Morality in Crisis. Wilmington, Del.: ISI Books, 2001. This collection of essays by a political theorist sympathetic to Catholic moral teaching examines themes from Evangelium Vitae, especially the relationship between law and religion.
Pontifical Council for Justice and Peace. Compendium of the Social Doctrine of the Church. Washington, D.C.: USCCB, 2005. This work attempts to systematize and synthesize the many documents, including Evangelium Vitae, that are part of Catholic social teaching.
Weigel, George. Witness to Hope: The Biography of John Paul II. New York: Cliff Street Books, 2001. This extensive biography provides discussions of all of John Paul II’s encyclicals, including Evangelium Vitae.