John Paul II’s Centesimus Annus

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Common Good ◽  
Free Market ◽  
Human Person ◽  
Economic Life ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
Human Creativity ◽  
God's Grace ◽  
Centesimus Annus

Pope John Paul II wrote his 1991 encyclical Centesimus Annus to offer a Catholic vision of political and economic life after the collapse of communism in Eastern Europe and the democratization of many countries in Latin America and Asia. The encyclical provided a stronger defense of the free-market economy than had previous Catholic social teaching, and neoconservative Catholics saw it as a vindication of their views. Centesimus Annus also harshly condemns consumerism, however, and proposes that the state has a greater role in ensuring that the economy serves the common good than do the neoconservatives. John Paul II recognizes the essential role of human creativity and ingenuity in the economy, but balances this by emphasizing that the human person is the recipient of God’s grace.

scholarly journals “The genealogy of the person is inscribed in the very biology of generation”. Towards the heart of the dispute on Humanae vitae

2019 ◽  
Vol 13 (2(24)) ◽  
pp. 29-43
Author(s):  
Paweł Bortkiewicz
Keyword(s):  
Human Person ◽  
Human Action ◽  
The Body ◽  
Pope John Paul Ii ◽  
Conjugal Love ◽  
John Paul Ii ◽  
Humanae Vitae ◽  
Parents And Children ◽  
The Gift ◽  
Theological Vision

Since the publication of the encyclical "Humanae vitae" by Paul VI in 1968, a heated discussion has been taking place around this document. It comes alive in a particularly intense way on the occasion of the subsequent anniversaries of the publication of the document. Subsequent decades showed a number of problems related not only to the ethics of marital life and sexual ethics, but also to the concept of conscience or recognition or rejection of the seriousness of the Church's Magisterium. Recent months have brought further opinions of antagonists and protagonists of this document.Among opponents or critics of the encyclical, there are views questioning the teaching that contraception is intrinsically evil. This, in consequence, means accepting the thesis that there are no intrinsically evil acts at all. What is more, it should be noted that every human action is determined in its moral nature only by the proportion between its good and bad effects.In confrontation with these views, the article presents an outline of the anthropological and theological truth underlying "Humanae vitae" which was analysed with insight by St. John Paul II. This allows for the extraction of several basic theses relating to the theological vision of marriage and parenthood: 1) to read the truth about marriage and parenthood, it is necessary to fully recognize the truth about the dignity of the human person, 2) the person realizes fully in the reality of the gift that creates interpersonal communion with the participation of the human body, 3) communion and endowment made with the help of the "sign" of the body are realized in interpersonal conjugal love, 4) the special (though not the only) act of conjugal love is a sexual act, 5) marital logic of being a mutual gift is specific and this is inseparability of the bond between the inter-marital gift (between spouses) and the non-marital gift (between parents and children). Ultimately, this leads to the thought of St. Pope John Paul II, ordering to combine the order of the marriage act with the creative act "the genealogy of the person is inscribed in the very biology of generation".

The Statute of the Man in the Modern Catholic Anthropology

1998 ◽  
pp. 106-109
Author(s):  
Ivan Kaltchev
Keyword(s):  
Human Person ◽  
Second Vatican Council ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
Vatican Council ◽  
Catholic Anthropology

In what follows, I examine the renaissance of the idea of freedom as a fundamental measure of humanity in the work of Karol Voitila (Pope John Paul II). I examine as well Karol Voitila's concept of the human person as found in his work "Love and Responsibility" as well as the encyclical Evangelium vitae, which affirms the incomparable value of the human person. I also consider the celestial predestination of the human person as discussed in the documents of the Second Vatican Council.

REASON AND BELIEF IN GOD

2003 ◽  
Vol 68 (1) ◽  
pp. 36-68
Author(s):  
Roy Clouser
Keyword(s):  
Pope John Paul Ii ◽  
Christian Doctrine ◽  
Faith And Reason ◽  
John Paul Ii ◽  
Belief In God ◽  
Present Essay ◽  
Important Concern ◽  
Real Progress ◽  
Fides Et Ratio

In his article “Fides et Ratio” (Philosophia Reformata 2000, 65: 72-104), Eduardo Echeverria states he is writing out of his concern that since “”¦ the lack of unity among Christians represents the grave obstacle for the proclamation of the gospel, we should take every suitable opportunity to increase the unity of all Christians. The present essay is meant as a contribution toward this goal.” (p.72). The increased unity he has in mind is a reconciliation of the traditional scholastic interpretation of Christian doctrine (which he designates the “TSC”), and the Calvinist tradition (which I will designate the “CT”). More specifically, he seeks a unity between them concerning the relation of faith and reason, that is, the role of reason in belief in God. To this end he compares what he understands of the CT, as represented by Calvin and Dooyeweerd, with the TSC as represented by St Thomas and the encyclical, Fides et Ratio (1998) by Pope John Paul II. In all that follows I will be agreeing with Echeverria that this is, indeed, an important concern and a laudable goal, and I hope that what I offer here in reply to his essay will be taken in that same charitable spirit. So even though I find that Echeverria’s account of the differences between the TSC and the CT is seriously mistaken, I do agree that it would go a long way toward greater cooperation between our two traditions if we could at least agree on what our differences are and work toward resolving them. For that reason I will be more concerned here with clarifying those differences than with arguing for the CT. That does not mean that I will not at times offer brief accounts of why I think the CT is right to differ from the TSC on certain points; it only means that I do not regard the case I will make for these points as anywhere near complete. This brevity is made necessary because I find the misunderstandings of Calvin, and especially of Dooyeweerd, to be so many and so knotted in “Fides et Ratio” as to form a tangled skein that would require more than just one article to unravel. I have also decided that there are so many strands to this skein that for the sake of clarity I will restrict myself to only a few of them. My assumption is that it would be better to make real progress with getting a few key differences in focus, than to end up producing a tangle of my own in an attempt to cover every point raised in Echeverria’s long article. My hope is that the treatment of the points I do cover will be sufficient to indicate how a more thorough untangling would proceed.

scholarly journals Karl Jaspers i Jan Paweł II o idei uniwersytetu

2020 ◽  
Vol 68 (1 Zeszyt specjalny) ◽  
pp. 439-450
Author(s):  
Zofia Zarębianka
Keyword(s):  
Pope John Paul Ii ◽  
Karl Jaspers ◽  
John Paul Ii ◽  
Internal System ◽  
Religious Aspects ◽  
The University ◽  
Idea Of The University

This article is an attempt at synthetically juxtaposing those common threads of reflection on the university and its essence which are present in the works of both Karl Jaspers and Pope John Paul II. What is striking is the similarity of the problem of the university and the understanding of its very essence by both thinkers, regardless of the different eras in which they formulated their opinions and the differences in their philosophical positions. According to both thinkers, whether the idea of the university is implemented or not is connected to its approach to questions of truth, the universality of science, the formational role of the university, the vocation and ethos of the scholar, and the internal system of the university itself. Worthy of particular attention is the responsibility of scholars, their selflessness in the search for truth, and their duty to mould the humanity of those students who are entrusted into their care. In each of these areas there is a far-reaching convergence of positions, each developed independently and in different historical contexts. This fact can be interpreted in two ways: firstly, it shows the topicality of the problems facing universities, and secondly, it shows the universality of Karol Wojtyła’s thinking, who, in his deliberations, goes beyond specific religious aspects and addresses his message as a general humanistic message to all of those who constitute a university.

Neoconservative Catholicism in the United States

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Market Economy ◽  
Political Institutions ◽  
Free Market ◽  
The United States ◽  
Free Market Economy ◽  
Democratic Capitalism ◽  
The Social ◽  
Human Creativity ◽  
The Us

This chapter looks at neoconservative Catholicism, and in particular the work of Michael Novak. Neoconservative Catholics were critical of both progressive Catholics and the US Catholic bishops for not recognizing the benefits of the free-market economy. In his work, Novak provides a defense of what he calls democratic capitalism, consisting in a free-market economy, democratic political institutions, and a pluralistic culture. Novak offers a Catholic justification of democratic capitalism, appealing to human creativity and the social bonds created through commerce. The chapter also considers criticisms of Novak’s work, looking at issues such as the role of institutions and structures in the economy and the relationship between human creativity and the call to be a disciple of Jesus Christ.

Clashing Temporalities of Public Mourning: Warsaw after the Death of Pope John Paul II

2014 ◽  
Vol 58 (3) ◽  
pp. 84-96 ◽  
Author(s):  
Grzegorz Brzozowski
Keyword(s):  
Pope John Paul Ii ◽  
John Paul Ii ◽  
The Status ◽  
Institutional Church

Public mourning in Poland after the death of Pope John Paul II in 2005 acquired the status of a “Second Holy Week,” but not only because of the role of the institutional Church. The performative dynamics of spontaneous embodied mourning in response to the passing of the Pope warrant close scrutiny as the interactions of individual mourners were appropriated by normative forces that shaped subsequent commemorative behaviors.

scholarly journals Piotr skarga w nauczaniu Jana Pawła II w jego podróżach do ojczyzny /

2012 ◽  
Vol 53 (6) ◽  
pp. 711-730
Author(s):  
Jan Okoń
Keyword(s):  
Systematic Review ◽  
16Th Century ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
The Creation

Summary This article is continuation of the writer’s research into the role of Piotr Skarga in the thought and teaching of Pope John Paul II. The results of the initial investigations focused on the creation of the character of Skarga in Karol Wojtyła’s juvenile drama Jeremiah (1940) were presented in a paper read at a conference on Piotr Skarga at the Ignatianum Academy in Cracow in May 2012. Now, having assumed that Karol Wojtyła read Skarga’s Sermons already in his schooldays, the writer of this article combs all of John Paul II’s statements for references to the famous 16th-century Jesuit preacher. Then the references are traced to the original and subjected to a systematic review aimed at establishing their structure and role in articulating John Paul II’s message for his audiences, and in a broader sense, for Poland. The article also considers other, analogous occasions when the Pope chose not to reach out to the Skarga armory, although he could well have done so.

scholarly journals Supreme Pastor of the Church Cares for the Hungarian Church: Church Architecture of the Hungarian Church During the First Decade of John Paul II’s Papacy

2017 ◽  
Vol 48 (1) ◽  
pp. 53-57 ◽  
Author(s):  
Gréta Garai ◽  
Zorán Vukoszávlyev
Keyword(s):  
Significant Role ◽  
Catholic Church ◽  
Church Architecture ◽  
Pope John Paul Ii ◽  
Christian Religion ◽  
John Paul Ii ◽  
History Of ◽  
The Church ◽  
The Catholic Church

One of the first longer letters of Pope John Paul II was addressed to the Hungarian Episcopacy and the Hungarian Catholics. Besides the traditional Polish-Hungarian friendship, he highlighted the person of Saint Stephen and the role of Hungary in the history of the Christian religion. “  […] the Catholic Church, which had such a significant role in the history of Hungary, can still pervade the spiritual image of your country, and can make the lightness of Jesus Christ’s gospel, that gave light to the sons of the Hungarian people during so many centuries, shine for your sons and daughters.”- wrote in his letter.

scholarly journals Ivan Franko - Unknown Christian to the Ukrainian People

2007 ◽  
pp. 130-139
Author(s):  
Ivan Muzychka
Keyword(s):  
19Th Century ◽  
Spiritual Values ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
European Culture ◽  
Historical Figure ◽  
In Christ ◽  
The 19Th Century ◽  
Difficult Times

In my article, I will seek to honor John Frank as a believing Christian. He is a thinker, writer, poet, scientist, philosopher, great citizen, an extremely capable person and a historical figure of our culture, spirituality in the years of European revival in the 19th century. and in our Ukraine, which was in the most difficult times of its existence. Just a few people have awakened our people from sleeping to working on themselves, to striving to become themselves. They prepared us for our statehood at the end of the XX century. Such were Shevchenko, Shashkevich, Franko, among them later little-known Chikalenko and other forerunners of our will. Today, as it seems to me, our people are not fully aware of the merits of our great figures, to whom we are so grateful. They are either obscured by others, or sheltered by various historical streams to make them useful precursors in the role of social figures or revolutionaries, or anything else just to distance their figures from high spiritual values, in particular from Christianity. It is not an unknown phenomenon and only in our people. Pope John Paul II wanted to insert in the Constitution of the united Europe the statement that European culture and civilization had its roots in Christianity, that is, in Christ, but did not allow any underwhelming power. So do those who want to see Shevchenko and Frank atheists.

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