Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 4

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  Vatican diplomacy
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Content available remote

Dyplomacja czasów przełomu Jan Paweł II i kształtowanie się dyplomacji publicznej

100%
Strzałka K.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
|
2014
|
issue 3(29)
219-243
EN
During the course of the pontificate of the Polish pope and thanks to his efforts and initiative, the Holy See elaborated upon its own holistic formula of the activity of the Church in the international arena. This formula constituted the essence of its influence, its “policy” and “soft power” toward the most important international concerns (the social doctrine of the Church). This formula was also associated with the formation of new ideas concerning international law, especially the right to humanitarian involvement, and it made a significant contribution to the development of human rights in the wide scope of this area of concern: from the right to religious freedom to the right to live. During the course of John Paul II’s pontificate there was a qualitative and unprecedented increase of the prestige of the Holy See in the world which was expressed e.g. in the construction of its position as an important entity by the Holy See. The innovative character of the activity of the Holy See in the international arena during the course of John Paul II’s pontificate consisted above all in the achievement of moral prestige in the world and in the granting of the role of the “conscience of mankind” to the Holy See. Behind this expression lies the essence of the pope’s thinking about social, economic and political concerns. This essence defines the content of the “international policy of the Holy See” and it is referred to as the “social doctrine of the Church”. An in‑depth analysis of the activity of the Holy See in the international sphere during the course of John Paul II’s pontificate furnishes many inspirational examples concerning how considerable influence and great results may be achieved by employing the means of “soft power” and public diplomacy. The means that were widely used by the pope both to present the principles of the social doctrine of the Church and to construct in this way real power and influence were associated mainly with appeals and persuasive speeches delivered publicly to the world, especially during meetings and prayer (general audiences, the Angelus, meetings with young people, world days, meetings with politicians, public appearances in the fora of international organizations, pastoral pilgrimages, the delivery of occasional messages, letters submitted to various professional groups). The actions and interventions of Pope John Paul II in the sphere of international relations were always based on moral and ethical deliberations concerning the questions of social justice and the rights and dignity of man. These concepts lay at the heart of the Catholic social doctrine on which the international policy of the Holy See during the course of this great pontificate was based. Experience and numerous examples prove that wherever his message was accepted, the pastoral mission, presence and effectiveness of delivery could achieve extraordinary results. However, the Pope’s influence upon the entire sphere of international relations should be perceived in a broader perspective than just the political one. His influence was consistent with the mechanics of public influence and the formation of international relations based on everlasting ethical and moral values whose considerable shortage is perceived by a growing percentage of entities and participants of global exchange and diplomacy.
2
Content available remote

Polityka konkordatowa Stolicy Apostolskiej ze szczególnym uwzględnieniem krajów Europy Środkowej i Wschodniej

100%
Pieronek T.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
|
2014
|
issue 3(29)
147-177
EN
The beginnings of the concordat policy of the Holy See, the changes in the Codex of Canon Law which took place after the First World War. The period in which many countries broke agreements with the Holy See. This period began ca. 1922 due to the emergence of the United Soviet Socialist Republics and all of the countries which were subordinate to it after the Second World War. The regulations of mutual relations between the Catholic Church and the state, which was used to be set out in concordats and international agreements, was replaced by state legislation of various standards, and the administrative supervision over all of the religious denominations was entrusted by passing an act of law was entrusted to the Office of Religious Denominations. The latter was furnished with broad, almost dictatorial competences. In such difficult times the Catholic Church experienced one of the most important events in the 20th century – the Second Vatican Council (1962‑1965) – four years of hard work and epochal deliberations about the Catholic Church and its mission in the world. The thinking of the council is contained in the entire doctrinal and pastoral output of the Council, especially in four of its documents: in the Decree about The pastoral task of the bishops in the Church “Christus Dominus”, in the Dogmatic Constitution On the Church “Lumen gentium”, in the Declaration On Religious Freedom “Dignitatis humanae” and in the pastoral Constitution On the Church in the modern world “Gaudium et spes”. The Second Vatican Council was not directly engaged in bilateral agreements with states, but after the council was over there were executive acts which regulated this area of concern. The Codex of Canon Law of 1983 was one of the more important documents of this kind. Ostpolitik – i.e. the eastern policy of the Holy See. The Vatican Diplomacy was faced with the great and difficult task of providing assistance to the Catholic Church in the countries of the Soviet bloc through the establishment of contacts with communist governments. Here there is a description of efforts made by successive representatives of the Holy See directed toward the propagation of religious freedom and human rights, mainly in the countries of Central‑Eastern Europe. The events associated with the Concordat of Poland with the Holy See were crucial not only for the parties involved in it, but it was also the first solemn act of collaboration between the Vatican and a postcommunist country. At the same time other Central‑Eastern European countries took a similar course whose aim was to achieve normalization in the relations with the Church. Nowhere was this course easy. The concordat policy of the Holy See with the countries of Central and Eastern Europe conducted during the course of John Paul II’s pontificate was doubtlessly a continuation of the policy of his predecessors, especially of John XXIII and Paul VI – the popes of the Second Vatican Council. This policy was the next stage in the development of the diplomacy of the Holy See, which was held in high regard for its discretion, patience and effectiveness in the achievement of goals in a constantly changing world that made the Catholic Church face new challenges.
3
Content available remote

Stosunki Polski ze Stolicą Apostolską i kwestia konkordatu z 1993 roku prezentacja książki Konkordat między Stolicą Apostolską i Rzecząpospolitą Polską 1993/1998

100%
Kowalczyk J.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
|
2014
|
issue 3(29)
213-218
EN
During the course of John Paul II’s pontificate the moral authority of the Holy See considerably increased in the world, the consequence of which was the considerable development of diplomatic relations with the Vatican. In 1918 Poland began to regulate the relations with the Holy See through concordats. Unfortunately, soon after the Second World War there began a period of unfriendly and frequently hostile policy of the authorities toward the Church. With the passing of years the authorities of the People’s Republic of Poland arrived at a conclusion that the Catholic faith in Poland is a force to be reckoned with. Therefore the representatives of state authorities conducted talks with the Vatican, and the representatives of the Holy See made contacts with the authorities of the Polish Bishops’ Conference and the Office of Religious Denominations. The emergence of the social movement known as “Solidarność” [Solidarity] and a whole array of phenomena which took place in the 1980s brought about the change of the system in our Fatherland and facilitated the construction of a democratic state. This in turn brought about the establishment of diplomatic relations with the Holy See, the appointment of the ambassador of Poland at the Holy See and the appointment of the apostolic nuntio in Poland. On 3 April 1993 negotiations began about the elaboration and arrangement of the text of the concordat. The text that was agreed upon was accepted by the Council of Ministers and the Holy See, and it was signed on 28 July 1993. The ratification and the exchange of ratification documents took place in 1998. The principal aim of Archbishop Kowalczyk’s book is not to conduct an exegesis of the content of specific paragraphs of the concordat (this issue is treated in other publications), but to show the reader the way both entities of international law went through negotiations which lead them to the formulation of the specific paragraphs of this agreement.
4
Content available remote

Giovanni Paolo II – pellegrino di pace e di speranza in Messsico, San Sal vador e Fatima nelle testimonianze di un Nunzio Apostolico

84%
Monteiro de Castro M.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
|
2014
|
issue 3(29)
113-120
EN
During my career in the diplomacy of the Holy See, I had the opportunity of receiving the Holy Father, John Paul II, during his pilgrimages to Mexico, Salvador, Fatima and Spain. All of those pilgrimages proved to be a remarkable gift for the Church and for the visited countries, thanks both to the extraordinary personality of the Pope and the way in which he engaged current problems and challenges and thanks to his immense influence upon the transformations of the world. The visit to Mexico in late January of 1979 – the first pilgrimage of the new Pope – took place in extraordinary circumstances: the lack of diplomatic relations between the Holy See and Mexico, numerous bans to which the Catholic Church was subject in this country (the clergymen were forbidden to wear frocks in public places, the holy mass could not be celebrated outside sacred places, foreign clergymen were subject to many bans). The main reason of the visit was John Paul II’s desire to participate in the III Latin American Episcopal Council (CELAM), which was organized in the Puebla de los Ángeles and which was crucial for this continent. The papal decision, with its strategic importance for the Church, continues to impress after the elapsing of a few decades. The risk that was taken by the Pope, who was received only as the head of the Vatican State (not as the head of the Church) and the week that he spent in Mexico proved to be a great success and an event of crucial importance for the future of Latin America. John Paul II’s pilgrimage to Salvador in March 1983, undertaken during an all‑out civil war in that country, had a peace‑loving and conciliatory character. By calling the parties of the conflict to mutual respect and forgiveness, the Pope embraced the building of a future based on hope and peace and the rejection of ideologies which fail to respect the dignity and rights of the human person. During his second visit to this country, in February 1996, John Paul II called the citizens and those in power to create an atmosphere of true peace achieved through brotherhood and a just distribution of material goods. The words and prayers of the Pope were answered. The message to the nation and the young people remained in the hearts of most of the inhabitants of Salvador. The real quest for peace began, and this peace was achieved with major difficulties. Fatima was an example of John Paul II’s extraordinary visits – it was made on 13 May 1999, marking the exact day of the memorable attempt on his life in the Vatican (13 May 1981). He thanked the Heavenly Mother for the gift of life and the saving of his life against impending danger. The pilgrimage to Spain in early May 2003 did not have any features of a ritual or accepted ceremonies. As usual, the Pope demonstrated a remarkable intuition and respect for the traditions of this country. This was the fifth visit of John Paul II to this country (the previous ones took place in November 1982, October 1984, August 1989 – to celebrate the World Youth Day, in mid‑June 1993 – to mark the Eucharistic Congress). A special feature of this visit was associated with the canonization of five new Spanish saints and the meeting with young people. During the latter meeting the Pope reminded the participants about the Christian roots of Europe, that Europe should remain faithful to the message and it should not succumb to the ill‑conceived modernity. He made a point that the vocation of the Old Continent is to become the beacon of civilization and a stimulant of progress around the world. The Pope called the young people to work for peace, to fight evil by the force of forgiveness and to avoid nationalism and intolerance. John Paul II’s visits in Latin America, Fatima and Spain were filled with a profundity of teaching and they contributed to the installation of a true world order based on love, peace and forgiveness.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.