There is an even more profound aspect which needs to be emphasized: freedom negates and destroys itself, and becomes a factor leading to the destruction of others, when it no longer recognizes and respects its essential link with the truth. When freedom, out of a desire to emancipate itself from all forms of tradition and authority, shuts out even the most obvious evidence of an objective and universal truth, which is the foundation of personal and social life, then the person ends up by no longer taking as the sole and indisputable point of reference for his own choices the truth about good and evil, but only his subjective and changeable opinion or, indeed, his selfish interest and whim.
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. From this "source" he receives, in particular, the capacity to "accomplish" this truth perfectly (cf. Jn 3:21), that is, to accept and fulfil completely the responsibility of loving and serving, of defending and promoting human life. In Christ, the Gospel of life is definitively proclaimed and fully given. This is the Gospel which, already present in the Revelation of the Old Testament, and indeed written in the heart of every man and woman, has echoed in every conscience "from the beginning", from the time of creation itself, in such a way that, despite the negative consequences of sin, it can also be known in its essential traits by human reason. As the Second Vatican Council teaches, Christ "perfected revelation by fulfilling it through his whole work of making himself present and manifesting himself; through his words and deeds, his signs and wonders, but especially through his death and glorious Resurrection from the dead and final sending of the Spirit of truth. Moreover, he confirmed with divine testimony what revelation proclaimed: that God is with us to free us from the darkness of sin and death, and to raise us up to life eternal".22
48. Life is indelibly marked by a truth of its own. By accepting God's gift, man is obliged to maintain life in this truth which is essential to it. To detach oneself from this truth is to condemn oneself to meaninglessness and unhappiness, and possibly to become a threat to the existence of others, since the barriers guaranteeing respect for life and the defence of life, in every circumstance, have been broken down.
It is not surprising, therefore, that God's Covenant with his people is so closely linked to the perspective of life, also in its bodily dimension. In that Covenant, God's commandment is offered as the path of life: "I have set before you this day life and good, death and evil. If you obey the commandments of the Lord your God which I command you this day, by loving the Lord your God, by walking in his ways, and by keeping his commandments and his statutes and his ordinances, then you shall live and multiply, and the Lord your God will bless you in the land which you are entering to take possession of" (Dt 30:15-16). What is at stake is not only the land of Canaan and the existence of the people of Israel, but also the world of today and of the future, and the existence of all humanity. In fact, it is altogether impossible for life to remain authentic and complete once it is detached from the good; and the good, in its turn, is essentially bound to the commandments of the Lord, that is, to the "law of life" (Sir 17:11). The good to be done is not added to life as a burden which weighs on it, since the very purpose of life is that good and only by doing it can life be built up.
God's commandment is never detached from his love: it is always a gift meant for man's growth and joy. As such, it represents an essential and indispensable aspect of the Gospel, actually becoming "gospel" itself: joyful good news. The Gospel of life is both a great gift of God and an exacting task for humanity. It gives rise to amazement and gratitude in the person graced with freedom, and it asks to be welcomed, preserved and esteemed, with a deep sense of responsibility. In giving life to man, God demands that he love, respect and promote life. The gift thus becomes a commandment, and the commandment is itself a gift.
70. At the basis of all these tendencies lies the ethical relativism which characterizes much of present-day culture. There are those who consider such relativism an essential condition of democ- racy, inasmuch as it alone is held to guarantee tolerance, mutual respect between people and acceptance of the decisions of the majority, whereas moral norms considered to be objective and binding are held to lead to authoritarianism and intolerance.
71. It is therefore urgently necessary, for the future of society and the development of a sound democracy, to rediscover those essential and innate human and moral values which flow from the very truth of the human being and express and safeguard the dignity of the person: values which no individual, no majority and no State can ever create, modify or destroy, but must only acknowledge, respect and promote.
To refuse to take part in committing an injustice is not only a moral duty; it is also a basic human right. Were this not so, the human person would be forced to perform an action intrinsically incompatible with human dignity, and in this way human freedom itself, the authentic meaning and purpose of which are found in its orientation to the true and the good, would be radically compromised. What is at stake therefore is an essential right which, precisely as such, should be acknowledged and protected by civil law. In this sense, the opportunity to refuse to take part in the phases of consultation, preparation and execution of these acts against life should be guaranteed to physicians, health-care personnel, and directors of hospitals, clinics and convalescent facilities. Those who have recourse to conscientious objection must be protected not only from legal penalties but also from any negative effects on the legal, disciplinary, financial and professional plane.
96. The first and fundamental step towards this cultural transformation consists in forming consciences with regard to the incomparable and inviolable worth of every human life. It is of the greatest importance to re-establish the essential connection between life and freedom. These are inseparable goods: where one is violated, the other also ends up being violated. There is no true freedom where life is not welcomed and loved; and there is no fullness of life except in freedom. Both realities have something inherent and specific which links them inextricably: the vocation to love. Love, as a sincere gift of self, 125 is what gives the life and freedom of the person their truest meaning.
It is therefore essential that man should acknowledge his inherent condition as a creature to whom God has granted being and life as a gift and a duty. Only by admitting his innate dependence can man live and use his freedom to the full, and at the same time respect the life and freedom of every other person. Here especially one sees that "at the heart of every culture lies the attitude man takes to the greatest mystery: the mystery of God".127 Where God is denied and people live as though he did not exist, or his commandments are not taken into account, the dignity of the human person and the inviolability of human life also end up being rejected or compromised.
The Gospel of life is for the whole of human society. To be actively pro-life is to contribute to the renewal of society through the promotion of the common good. It is impossible to further the common good without acknowledging and defending the right to life, upon which all the other inalienable rights of individuals are founded and from which they develop. A society lacks solid foundations when, on the one hand, it asserts values such as the dignity of the person, justice and peace, but then, on the other hand, radically acts to the contrary by allowing or tolerating a variety of ways in which human life is devalued and violated, especially where it is weak or marginalized. Only respect for life can be the foundation and guarantee of the most precious and essential goods of society, such as democracy and peace. 2b1af7f3a8