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

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.

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John Paul II’s Centesimus Annus

10.1093/oso/9780190660130.003.0014 ◽

2018 ◽

Cited By ~ 5

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.

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Accuracy, veracity, and theological truth in the 16th century atlas <i>Theatrum Terrae Sanctae</i>

Proceedings of the ICA ◽

10.5194/ica-proc-4-116-2021 ◽

2021 ◽

Vol 4 ◽

pp. 1-5

Author(s):

Ioana Zamfir

Keyword(s):

Intellectual History ◽

Textual Analysis ◽

16Th Century ◽

The Political ◽

Critical Cartography ◽

Political Role ◽

The Creation ◽

Theological Understanding

Abstract. The characteristics and appearance of an authentic map (in conformity with reality), together with the convention about how authenticity should be obtained in a map, continued to change since the beginning of modern cartography along the centuries. As Critical Cartography has emphasised, the authenticity of a map was in many cases just a convincing appearance, hiding intricate ideologies. However, the political role of maps is just one aspect of their significance, which does not exclude the existence of genuine beliefs and ideals which were guiding cartographers and map authors in the creation process.With a long tradition of understanding maps as illustration devices, Renaissance geography blended intimately with the assumptions and debates of the artistic domain of painting. Among these, veracity was a much praised ideal, signifying the ability of the art work to make present the absent things or giving a new life to people or events gone long ago, a perspective which allowed for rich metaphysical implications. In his theological atlas Theatrum Terrae Sanctae, Christian Adrichom used a variety of formula through which he expressed his view on the evocative power of maps, deriving from contemporary theories concerning truth, vision and representation. In this article we will employ the textual analysis of Adrichom’s affirmations, approaching them through the filter of the Intellectual History methodology. This method allows us to discover that the author explored the metaphysical implications of painting realism in order to present and use his maps as Christian devices, equating the veracity of the cartographic medium with the authenticity of Christ’s life and with the theological understanding of truth.

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REASON AND BELIEF IN GOD

Philosophia Reformata ◽

10.1163/22116117-90000274 ◽

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.

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Karl Jaspers i Jan Paweł II o idei uniwersytetu

Roczniki Humanistyczne ◽

10.18290/rh.2068s-29 ◽

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.

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The role of C9orf72 in neurodegenerative disorders: a systematic review, an updated meta-analysis, and the creation of an online database

Neurobiology of Aging ◽

10.1016/j.neurobiolaging.2019.04.012 ◽

2019 ◽

Vol 84 ◽

pp. 238.e25-238.e34 ◽

Cited By ~ 9

Author(s):

Chrysoula Marogianni ◽

Dimitrios Rikos ◽

Antonios Provatas ◽

Katerina Dadouli ◽

Panagiotis Ntellas ◽

...

Keyword(s):

Systematic Review ◽

Neurodegenerative Disorders ◽

Meta Analysis ◽

Online Database ◽

The Creation

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

TDR/The Drama Review ◽

10.1162/dram_a_00374 ◽

2014 ◽

Vol 58 (3) ◽

pp. 84-96 ◽

Cited By ~ 1

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.

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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

Periodica Polytechnica Architecture ◽

10.3311/ppar.10882 ◽

2017 ◽

Vol 48 (1) ◽

pp. 53-57 ◽

Cited By ~ 1

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.

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The breviary of Ercole I d’Este and the classical tradition in Ferrara illumination of the end 15th – the beginning 16th century

Journal of the Belarusian State University. History ◽

10.33581/2520-6338-2019-2-96-104 ◽

2019 ◽

pp. 96-104

Author(s):

D. A. Churkina

Keyword(s):

Classical Tradition ◽

16Th Century ◽

Court Culture ◽

Renaissance Art ◽

Leading Role ◽

15Th Century ◽

Local Tradition ◽

The Creation ◽

The Stability

The article presents one of the masterpieces of Renaissance Ferrara illumination – the Breviary of Ercole I d’Este (1502–1505). This manuscript was created during the active development of printing, and this fact underlines its special status and importance for the customer, and also demonstrates the stability of artistic traditions at the Ferrara court. At the same period – the first years of the 16th century – the artistic language of the Early Renaissance was changed for completely different traditions of the High Renaissance art. First of all, it was expressed in the leading role of classical motifs. The Breviary of Ercole I demonstrates the development of the classical tradition in Ferrara illumination. The article presents the manuscript in the context of the court culture of Renaissance Ferrara, providing the stylistic and iconographic analysis of the manuscript decor. The creation of the Breviary of Ercole I reflected the identity of his customer, Duke Ercole I d’Este, who contributed to the development of the humanistic culture in Ferrara. At the same time, Ercole I was a very religious man, and his personal religiosity became an important virtue of a ruler. Matteo da Milano, a representative of the Lombard school of book illumination, characterized by the classical ornamental decoration, created the most impressive elements of the manuscript decor. Besides him, there were other artists to decorate the Breviary, but their miniatures are more connected with the 15th century local tradition. In the art of Ferrara, the classical tradition took part of the «politics of magnificence». The abundance of classical motifs in this manuscript, thus, could be the goal of the customer who wished to glorify himself in this special way.

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Ivan Franko - Unknown Christian to the Ukrainian People

Ukrainian Religious Studies ◽

10.32420/2007.43.1878 ◽

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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