The Vulnerable as Actors in the Social Encyclicals of Pope John Paul II

2017 ◽  
pp. 221-262 ◽  
1988 ◽  
Vol 14 (1) ◽  
pp. 211
Author(s):  
Pope John Paul II

2020 ◽  
Vol 14 (3) ◽  
pp. 280-307
Author(s):  
DAVID VANDERHAMM

AbstractIn 1987, Tony Melendez—a guitarist born without arms who plays the instrument with his feet—played at a youth rally for Pope John Paul II. Immediately after his performance, the Pope kissed Melendez and instructed him to continue “giving hope” through his music. Although the guitar accompaniment of confessional, singer-songwriter music is rarely considered virtuosic, Tony Melendez's bodily difference makes his ability to sonically pass as what he calls a “common player” an impactful display of skill for his audiences. Because Melendez's body is treated as simultaneously virtuosic and disabled, his example foregrounds the social construction of both categories and challenges the tendency to isolate either in the individual body. Rather than suggesting a sort of qualified approach to “disabled” virtuosity, this article argues that there is no such thing as unqualified virtuosity. The presumed limitations and possibilities of bodies, instruments, and repertoires always inform our understandings of skill, but we are not always explicitly aware of them. Through interviews and analysis of his performances and their media representations, I show how bodily difference and the complex subject positions of both performers and audiences contribute to what counts as skill, creative labor, and agency within a particular context.


Horizons ◽  
2006 ◽  
Vol 33 (01) ◽  
pp. 7-32 ◽  
Author(s):  
John Sniegocki

ABSTRACTNeoconservative interpreters of the social ethics of Pope John Paul II have made the claim that John Paul shifted the tradition of Catholic Social Teaching in the direction of an embrace of “democratic capitalism” and other neoconservative ideals. This article challenges those claims. Major differences between the social ethics of Pope John Paul II and those of neoconservatives such as Michael Novak, George Weigel, and Richard John Neuhaus are highlighted. These differences include contrasting assessments of current forms of capitalism and of economic globalization, as well as differing views concerning economic democracy, economic rights, consumerism, the significance of structural injustice as a cause of poverty, the proper economic role of the state, the value of the United Nations, the importance of lifestyle simplification, and the urgency of ecological issues. An understanding of these major differences is essential in enabling Catholic Social Teaching to play a truly prophetic and constructive role in responding to current global crises.


Author(s):  
Matthew A. Shadle

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.


2006 ◽  
Vol 11 ◽  
pp. 171-182
Author(s):  
Andrew M. Essig ◽  

1989 ◽  
Vol 30 (3) ◽  
pp. 311
Author(s):  
Jean Porter ◽  
James J. McCartney ◽  
Robert J. Spitzer

2007 ◽  
Vol 60 (3) ◽  
pp. 326-340
Author(s):  
Stephanie Smith

AbstractThis work critically examines the moral theology of Karol Wojtyla/John Paul II. In his writings as Wojtyla, and later as John Paul II, the theme of human dignity served as the starting point for his moral theology. This article first describes his conception of human dignity as influenced by Thomist and by phenomenological sources. The Thomist philosophy of being provided Wojtyla with an optimistic view of the epistemic and moral capacity of human persons. Wojtyla argued that because of the analogia entis, humans gain epistemic access to the normative order of God as well as the moral capacity to live in accordance with the law of God. Built upon the foundation of his Thomist assumptions, Wojtyla's phenomenological research enriched his insight into human dignity by arguing in favour of the formative nature of human action. He argued that human dignity rested also in this dynamism of personhood: the capacity not only to live in accordance with the normative order but to form oneself as virtuous by partaking in virtuous acts or to form one's community in solidarity through acts of participation and self-giving. After presenting his moral theology, this article then engages critically with his assumptions from a Protestant perspective. I argue that, while human dignity provides a powerful and beneficial starting point for ethics, his Thomist ontology of being/substance and the optimistic terms in which he interprets human dignity ultimately undermine his social programme. I propose that an ontology of relation provides a better starting point for interpreting human dignity and for appealing for acts of solidarity in the social realm.


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