The Consumer Ideology and the Truth about Man

The formation of the human conscience is a controverted question in both philosophical ethics and moral philosophy. Conscience refers to one’s conception and understanding of the moral good. An especially significant manifestation of the problem of conscience in the 20th and 21st centuries is the impact of ideology on the individual person’s moral sense. This article considers the impact of two 19th century philosophies―Mill’s utilitarianism and Marxism―on contemporary moral thought insofar as the interaction of these two produce a powerful materialist ideology to determine the modern European and American conscience. We then turn to the thought of Pope John Paul II (Karol Wojtyła), who in his encyclical Veritatis Splendor and in his earlier philosophical writings developed an account of moral truth by which the dangers of materialistic ideology can be overcome. It is argued, with John Paul II, that only in the context of truth can a coherent account of freedom of conscience under the moral law be developed.

Religious and museum tourism to Museum of the Holy Father John Paul II Family Home in Wadowice

The research was aimed at identifying changes in tourist traffic – religious tourism and museum tourism to the Museum of the Holy Father John Paul II Family Home in Wadowice in 1996–2019. The museum was opened in 1984 in the house where Karol Wojtyła, Pope John Paul II, was born in 1920. The thorough reconstruction between 2010 and 2014 resulted in the establishment of a museum with a modern multimedia narrative exhibition. In recent years, the museum has been visited by more than 200 thousand tourists a year, including 40 thousand foreigners from more than 100 countries worldwide. During the years 1996–2019 the number of international tourists rose more than twice. The greatest boom in the visits to the museum was noted in 2005 and was associated with the disease, death, funeral, and increasing worship of Pope John Paul II. Following decreased interest in visits to the museum during the period of 2010–2014, which was due to the museum renovation, a revival and increase in visits to the museum was observed again. Changes that were observed in the museum during the last twenty-five years were identified, among other things, thanks to field research involving observations and interviews with museum curators and staff. Analyses of tourist visits to the museum were based on detailed data provided by the museum managers. In the elaboration of the collected research results descriptive-analytical, dynamic-comparative and cartographic methods were used.

The Relationship between Religion and National Culture in Poland in Light of John Paul II’s Philosophical and Theological Reflections

Many historians and politicians acknowledge that John Paul II, along with other world-leaders of the 1980s brought about the destruction of European Communism. One could also say that connection between religion and culture inspired Poles to refuse co-operation with the Communism. According to Karol Wojtyła it is impossible without Christianity to understand the history of the Polish nation and culture. Being the son of Polish nation which has been condemned to death several times, by its neighbors, but which has survived and kept national identity, Pope John Paul II understood very well the important role of religion and culture. On the basis of his experience Slavic Pope laid out a vision for relationship between Christianity and culture as the ‘priority’ of the civilization of love. He pointed out a number of reasons for this, which will be presented in this article. First, religion does not exist in vacuum, but in a certain context. Second, religion played a decisive role in the construction of States and nations. Third, Christianity is a creator of culture in its very foundation, and deep transformation of culture starts when Christianity and culture are linked together. Fourth, Christianity is incomplete if it is not lived out in a culture. Fifth, Polish culture and society has been deeply animated by religious piety. Sixth, culture provides a medium for dialogue between believers and nonbelievers. Seventh, the goal of the engagement of culture in accordance with Christianity is the creating of a civilization of love, which enables the human being to live freely in the truth. The research aim of this article is to present the strong relationship between Christianity and national culture in Poland, to identify the core of the Polish national culture, the ways Polish culture has been growing and communicating in connection with Roman Catholicism in the light of Pope John Paul II’s teaching.

MaterCare International in Mission

MaterCare International (MCI) is an international group of Catholic obstetricians and gynecologists, which has adopted a preferential option for mothers and babies. MCI’s mission is to carry out the work of Evangelium Vitae (the Gospel of Life) by improving the lives and health of mothers and babies, both born and unborn. This is achieved through new initiatives of service, training, research, and advocacy, which are designed to reduce the tragic levels of abortion world-wide, and maternal and perinatal morbidity and mortality in developing countries. This paper describes the history of MCI’s formation, how it developed and applied a model of comprehensive rural maternity care for developing countries, and numerous other activities upholding the dignity of life and providing advocacy for women and their children. The future of MCI lies in our answer to the 2001 call of Saint Pope John Paul II to the medical profession to “commit whole-heartedly to the service of human life … promoting the ideal of unambiguous service to the miracle of life!”

Why did Pope John Paul II visit Ireland? The 1979 papal visit in context

Pope John Paul II’s visit to Ireland in 1979 was an iconic moment in the history of twentieth-century Irish Catholicism. It has, however, received little detailed historical scrutiny. Based on state archival and hitherto unavailable diocesan material, this article contextualizes the visit by explaining the pastoral and leadership challenges that confronted the Irish hierarchy. Second, this article discusses how close the pope came to visiting Northern Ireland at the height of the Troubles. This was of concern not just to the hierarchy but to the Irish and British governments. Third, the organization of the visit, which was closely tied to the pastoral concerns of the Irish bishops, is surveyed. Lastly, the pastoral impact of the visit is considered. If the Catholic hierarchy hoped that the papal visit might arrest the declining institutional influence of the Catholic Church, reverse a quiet but growing faith crisis, or hasten a cessation of violence in Northern Ireland, then those expectations were misplaced. Ultimately, the pastoral impulse of the 1979 papal visit to Ireland was to preserve rather than renew the Irish Catholic tradition at a time when Irish Catholics were fixed on future material advancement rather than fidelity to their spiritual past.

Saint Agnes of Bohemia: A Thirteenth-Century Iconoclast and the Enduring Legacy of Her Convent as a Sacred Space for Religious Art

Refusing to accept her expected role of becoming an item of negotiation in an arranged marriage to strengthen a political alliance, Agnes of Bohemia (1211–1282), daughter of King Přemysl Otakar I of Bohemia and Queen Constance of Hungary, chose to use her royal dowry to finance construction of the first hospital, convent, monastery, and church in Prague committed to the teachings of Saint Francis. Her youth was influenced by nuns providing her education, by a strong familial precedent in the support of churches and convents, and by religious contemporaries. Joining the fledging Franciscan movement, this remarkably well-educated and deeply committed woman entered as abbess of the convent in 1234, dedicating her life to poverty without endowment, devotion, and service to the sick and poor. Agnes was beatified by Pope Pius IX in 1874 and canonized by Pope John Paul II in 1989. Her legacy remains in Prague today with the Gothic convent she constructed now serving as a premiere museum devoted to the Medieval and Renaissance religious art of Prague and Central Europe. Thus, the original goal of building a sacred space for sisters in order to foster spiritual mediation has now been redirected to provide the public the opportunity to become immersed in ecclesiastical reflection viewing the works of artists such as Master Theodoric, the Master of Vyšší Brod, the Master of the Třeboň Altarpiece, and others.

Alexis Kagame

Alexis Kagame (b. 1912–d. 1981) was a Rwandan philosopher, theologian, linguist, historian, poet, translator, and Catholic priest. He belonged to a long lineage of historians affiliated to the pre-colonial Rwandan royal court. After attending a missionary school, he studied at the Nyakibanda Regional Seminary and was ordained a priest on 25 July 1941 at the age of twenty-nine. In this capacity, he became the editor of a Rwandan Catholic newspaper, Kinyamateka, in which he published his first literary essays. His publications of the late 1940s were deemed too political to the colonial authorities, who pressurized the diocese to repost him in Rome. While there, he studied at the Pontifical Gregorian University and took his doctoral degree in philosophy. The publication of his thesis arguably made him one of the first sub-Saharan Africans to professionally publish a book in the field of modern philosophy. Just before leaving Rome, Kagame joined Les Prêtres Noirs, a group of African priests who employed Christianity as a basis for African nationalist aspirations. After returning to Rwanda in 1958, he became professor of philosophy, Kinyarwanda, and history at various Rwandan Catholic seminaries. In 1967, he became professor of history at the newly formed National University of Rwanda. He also held a post of visiting professor at the National University of Zaïre (Lubumbashi). Throughout this time, Kagame was often at odds with the European clergy (for works that were deemed not Catholic enough) and with the newly formed Rwandan republic (for works that did not specifically adhere to the government’s ideologies). Kagame died in 1981 after being honored with the title of prelate by Pope John Paul II. Overall, Kagame is the author of dozens of books and numerous articles published in French, another twelve books written in Kinyarwanda, either transcriptions of oral literature or works of poetry, including a biblical epic of more than 35,000 verses in the style of Rwanda’s pastoral poetry. His work of poetry is often tinged with a subtle dry humor. His works have proved to be widely influential both in African philosophy and across various disciplines within the wider humanities and social sciences, including African theology, Rwandan history, poetry of the Great Lakes Region, and ethnographic studies. Interest in Kagame’s thought continues to grow and expand forty years after his death, especially in the field of African oral literature and poetry.

“No Pope Here”: Britain, the Vatican, the IRA, and the Papal Visit to Ireland, September 1979

It is often assumed, particularly by outsiders, that the conflict in Northern Ireland—known euphemistically as “the Troubles”—in which some 3,600 people lost their lives, was an atavistic throwback to Europe's religious wars of earlier centuries. In 1979, by which time some 2,000 people had already been killed in the Troubles, Pope John Paul II proposed to pay a visit to Ireland and perhaps to cross the border into Ulster's sectarian cockpit. The idea provoked outrage from some Ulster Protestants and high anxiety for the British, concerned that the Pope might inadvertently inflame the situation or embarrass the British by raising difficult issues. But there were hopes, too, that an unequivocal condemnation of violence by the head of the Catholic Church might help to bring the conflict to an end. This article, based on extensive research in diplomatic archives, reveals deep divisions within the Catholic Church on the Irish question and points to the power and limitations of the British diplomatic reach into the Vatican. It reveals also, however, the powerlessness of prayer and pleadings in the face of terrorist violence.