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Jan Paweł II wobec wartości kultury

100%
Moskwa J.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
257-260
EN
Karol Wojtyła was not the first pope to direct a message to the people of art. John Paul II also was not the first pope of modern times to write poems. We will not fall into error by saying that as the first contemporary pope he was an artist and that he remained one also as the head of the Holy See. It is a known fact that he performed as an actor on the stage in theatrical school productions and that he was an actor of Mieczysław Kolarczyk’s underground Rhapsodic Theatre in Kraków during the Nazi occupation. He never ceased to be a poet. He wrote poems and dramatic works during his years as a student, seminarian and priest, as a bishop and cardinal. In his Letter to the artists John Paul II addresses the artists as a peer addressing his peers by setting art on a pedestal and by comparing the toil of the artist to the work of God himself. The pope calls the people of art to dialogue by reminding them that the most important works of art were inspired by religion. One can hardly overlook the fact that this postulate is contrary to the trends of contemporary culture. The sphere of sacrum is frequently in a state of withdrawal. Every artist, especially if he is a writer, knows that evil is frequently more spectacular than good. Dante’s Inferno is more interesting than the Paradiso. It is Satan who is the protagonist of Milton’s Paradise Lost. However, in the works of the past, evil and ugliness were supposed to be in contrast with goodness and beauty and they were used to demonstrate God’s presence. Whereas in modern art, the void caused by the decline of its transcendent dimension is programmatically filled with such values that are marked with the sign of negation. The dawn of beauty and goodness is no longer to be seen on the horizon. It is the absence of the personal God that is particularly felt – of God who is the maker and measure of both values. When we apply the statement about beauty which is the shape of love to these works we notice that there is neither beauty nor love in them. There is neither compassion toward another human being in these works as well. What is even worse, there is even no form in these works. In this sense not only the Letter to the artists, but also John Paul II’s entire body of teaching is a firm expression of opposition toward that which is happening with modern culture.
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Jan Paweł II nauczycielem modlitwy

88%
Zellma A.
Studia Elbląskie
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2012
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vol. 13
167-184
EN
There are numerous publications concerning blessed John Paul II. Various aspects of his life and teaching are analysed. The aim of this study is to show, basing on papal teaching and testimony of life, blessed John Paul II as the teacher of prayer. Firstly, the term “teacher of prayer” is explained. Next, the contents regarding prayer that John Paul II underlined in his teaching and aimed at the clergy, laics, adults, children, teenagers, the sick and suffering, is discussed. It gives a chance to characterise his attitude as a witness who through his life taught about prayer. Underlining the effectivness of his prayer – not only after death but also during his life, is a completion of above mentioned issues.
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Polityka i wartości w działaniach Jana Pawła II na arenie międzynarodowej

88%
Mazurkiewicz P.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
11-22
EN
John Paul II’s role in international politics and the political situation in the world at the time when Cardinal Karol Wojtyła assumed the position of the head of the Holy See. A preferential option for culture – this has to do with John Paul II’s statement about the primacy of culture and moral life (conscience) over the “means of physical power”. In his deliberations on this subject the Pope made frequent reference to personal experiences and the history of his nation. The silent triumph of human conscience – this part characterizes the communist system and its foundations: violence, falsehood and a life devoid of God. John Paul II’s reluctance toward violence which reluctance is supposed to be closely associated with his belief about the inherent power of truth. John Paul II claims that being faithful to the truth “disarmed the enemy because violence always has to resort to a justification by falsehood, it always has to assume false pretences of defending some right or of an answer to some danger”. Moral grammar – the international policy of persuasion – John Paul II was frequently referred to as “the pope of human dignity” or “the pope of human rights”. He recognized the fact that nowadays the truth about man is sufficiently well expressed in the Universal Declaration of Human Rights of the United Nations. However, what he had in mind was not merely a list of rights collected in one document, but he meant also that the universal moral right, inscribed into the heart of every man, is a sort of “grammar” which is necessary for the world. The knowledge of the “grammar” of natural law is the gateway to the policy of moral persuasion. Respecting human rights as the condition of true peace – John Paul II emphasized the fact that respecting human rights is not only the question of showing respect to human dignity, but it is also the fundamental question of maintaining just peace in the world. Therefore since the promulgation of the Universal Declaration of Human Rights of the United Nations the Catholic Church frequently emphasized the necessity of introducing certain additions to this important document. John Paul II’s words: Forgive, and you will be at peace! Despite his belief in the power of the truth and the final triumph of human conscience, the Blessed John Paul II was not a utopian. Despite his opposition to the “logic of violence”, he was not a pacifist. He was profoundly aware that a completely pacifistic society is an illusion and that brutal and systematic violence sometimes has to be opposed with military means.
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Jan Paweł II i ekumenizm

88%
Ptasznik P.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
245-256
EN
A turning point for the approach of the Catholic Church to the question of the unity of Christians was brought by the Second Vatican Council which began in 1962. Observers from Churches and separate communities were invited to participate in the Council. The events which illustrate John Paul II’s engagement toward the reconciliation of Christians i.e. the Encyclical Slavorum Apostoli (2.06.1985), The apostolic Letter Orientale lumen (2.05.1995), The Encyclical Ut unum sint (25.05.1995), The Declaration Dominus Jesus (6.08.2000). The inauguration of the Anniversary Year of 2000 in the Basilica of Saint Paul Outside the Walls and the “Ecumenical Remembrance of the Witnesses of Faith of the 20th Century” as crucial events in the field of the reconciliation of Christians. The ecumenical contacts with the Orthodox Church. The first of such contacts was John Paul II’s visit to Istanbul in 1979 and the meeting with the ecumenical patriarch of Constantinople, Dimitrios. Further meetings with the representatives of the Orthodox Church took place: in 1987 in the Vatican; in 1991 during the Synod of the Bishops of Europe; in 1994 the solemnities of the Station of the Cross on Good Friday were attended by the Patriarch of Constantinople, Bartholomew I; in 1999 John Paul II visited Romania. The contacts with the Russian Orthodox Church, which sometimes was not satisfied with John Paul II’s contacts with e.g. Georgia in 1999, the Ukraine and Kazakhstan in 2001. The pope never made a visit to Russia due to the lack of consent on the part of the Orthodox Church. The history of Archbishop Marcel Lefebvre and the Society of of Pius X. With the establishment of the Society Lefebvre started to openly oppose the decisions of the Second Vatican Council. When he began to illegally confer Holy Orders in 1976, Pope Paul VI divested him from the authority of executing episcopal duties. John Paul II is presented as an indefatigable champion of ecumenism. He was a remarkable guide in this journey, he never lost sight of his goals and he set out directions of action. His appreciation of the current situation was also accurate.
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Il significato internazionale del magistero sociale del Santo Gio vanni Paolo II P.M.

88%
Negri L.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
23-35
EN
The teaching of John Paul II undoubtedly became a great provocation for the contemporary thinking of man due to its skillful and innovative treatment of a unique event which has been at the centre of the life of the Church for more than two thousand years and which presents a specific opportunity for any man who wants to cope with his own fate. The Pope offered as the essence of his evangelizational message Christianity presented in its completeness, as a phenomenon which cannot be reduced and compared to any form of ideology. Moreover, such Christianity is capable of exerting a creative influence upon man and providing him with a new form of culture. (We may venture an opinion that the entire magisterium of John Paul II is suffused with two kinds of wonder: the wonder of humanization and the results of humanization i.e. the transformation of man). The magisterium of John Paul II should be viewed as a pursuit to renovate the original identity of the Christian faith, a pursuit to promote the Church in it missionary function, a pursuit of a versatile development of the feeling of responsibility for the defense and promotion of human rights and collaboration to maintain peace. Not only did the Polish Pope supplement the output of the social teaching developed by his great predecessors, but he also enhanced it by the idea that the defense of the missionary freedom of the Church and of the Church itself was also associated with an unconditional defense of freedom and the rights of people and nations. This defense entailed the pursuit of such a social order on all levels, from the national level up to the global level, in which the human person would occupy the central position and would constitute a definitive value, irreplaceable by any other value. In one of his most famous social encyclicals entitled Centesimus annus, the Pope clearly emphasized the idea that by defending its own freedom, the Church defends man who should be more obedient to God than to other men, the family or various social and national organizations which enjoy their own sphere of autonomy and sovereignty. Today, more than anytime else, this line of thought finds justification not so much in the confrontation with overtly totalitarian ideologies, but in the struggle with ideologies which seem less bloody in comparison with past ideologies. However, according to such ideologies the human person and the rights of people and nations are systematically rejected in the name of the realization of a project of economic and scientific‑technocratic globalization. By continuing the tradition of his predecessors on St. Peter’s throne in the sphere of social teaching, John Paul II introduced one fundamental innovation. When the great ideologies saw their end, he realized that the social teaching of the Church should above all increase its interest in man in his religious and secular therefore natural dimension. This increased interest should be associated with the care about his fundamental rights. The teaching and the activity of John Paul II made the social doctrine of the Church more authentic and even more engaged in the cause of evangelization today than ever before. The Church “practises” or suggests a social doctrine because it desires to fulfil its evangelizational mission completely. At the same time, it meets man in various historical contexts which are objectively difficult to cope with. The Church was engaged in the consideration of all political problems of the world with a freedom which no other institution enjoys. John Paul II spoke to individual people and to nations who lived in various conditions and various situations, to friends and enemies, without a preemptive estimation of possible reactions, including the reactions of the greatest powers on Earth. He did so for the good of mankind, to help mankind maintain its complete humanity. Man is the fundamental value which is subject to no negotiations. God is another value which is subject to no negotiatons because he reveals the true nature of man. We may surmise that with the long course of John Paul II’s pontificate we witnessed a new phase of the development of the social doctrine of the Church. Above all with the arrival of the third millennium the Church is more and more engaged in the problems of the modern word.
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L’America Latina nell’operato della Santa Sede durante il Pontificato di Giovanni Paolo II

88%
Dupuy E. E.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
101-112
EN
The first voyage made abroad by John Paul II to Mexico in January 1979 inaugurated the pontificate which had made a profound influence upon the relations between nations for more than a quarter of a century. Latin America became a dear region for the Polish Pope, who brought a great deal of energy and involvement for the development of Catholic life and the work of new evangelization. He considered this continent a place of hope for the Catholic Church: he made eighteen apostolic visits to this continent, and frequently prayed, as a pilgrim in Guadalupe, in front of the Heavenly Mother to which he referred as the Star of the First Evangelization. When the Pope appeared in Latin America for the first time in 1979, almost 43% of the population were Catholic people, after twenty‑five years this number increased to over 60%. His final pilgrimage of 2002 ended with a great gift for the inhabitants of the continent: the canonization of Juan Diego Cuauhtlatoatzin – the first Indian saint in the history of the Church. John Paul II’s first visit to Latin America took place amid great expectations and appeals for specific solutions which were needed due to the great ideological and religious unrest caused by the clash between the Marxist ideology with the liberal and nationalistic ideology, and the spread of the so‑called “liberation theology”. The latter was associated with a one‑sided interpretation of the teaching of the Second Vatican Council. The crisis of the Church on this continent was accompanied by the lack of a new evangelizational offer and a spiritual apathy which was partly overcome at the end of the 1970s. The III Latin American Episcopal Council (CELAM) called to the Pueblo in Mexico in January 1979 was supposed to indicate the avenues of further development of the Church on this continent and the perspectives of its social and spiritual development. John Paul II, an active participant of the Second Vatican Council and the Synod of Bishops in 1974 concerning evangelization, was aware of the difficult situation of the Church and of the Catholic communities in Latin America and quickly made the decision to personally participate in this conference. This was the first and at the same time, a groundbreaking papal visit which not only contributed to the cure of the religious situation but also became a source of rebirth of the Catholic church in Latin America. The remarkable significance of this visit is also associated with the fact that during this visit John Paul II imbued the social teaching of the Church with new meaning and vigour. This teaching had been sidelined by this institution and the Holy See for many years before that time. On 27 January 1979, when he addressed the bishops and the participants of the III CELAM Conference, the Pope firmly opposed the ideological involvement of the Church and indicated the errors of the liberation theology. He emphasized the following point: it is wrong to claim that political, economic and social liberation is similar to salvation in Jesus Christ, to claim that the “Regnum Dei” may be identified with the “Regnum hominis”. The Pope’s strategic gesture of 1979 was crucial for the future of Latin America – he came to Mexico as the head of the Vatican State, not as the head of the Church, due to the lack of diplomatic relations between the Holy See and that country and due to the lack of religious freedom. In the late 1980s Mexico became a country of great opportunity for the Church, and the state established contacts with the Vatican anew. The Pope’s positive influence was also marked in the social, spiritual and religious spheres: it brought the strengthening of the Church and of the religious movements, and an energetic preaching of social doctrine which thanks to John Paul II assumed the status of a serious proposition for this continent. We may include the following suggestions of the Pope which played a considerable role in the development of Latin America and the local Church: – the evangelization of people and cultures as the solution of all of the problems faced by mankind; – the promotion of the social teaching of the Church as an effective alternative which encourages the development of mankind and societies in Latin America; – the elaboration of the teaching of christological anthropology as the key element of the cultural presence and the Christian identity in the modern world; – the defense of human dignity and human rights, especially of religious freedom which is considered as the essence of man’s freedom; – the defense and the promotion of the family and the protection of human life since the time of conception until the natural death; – seeking and building peace in the spirit of reconciliation and respect of other people’s rights.
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Never–Ending Story of the Use of Vaccines Derived from Aborted Infants. Part I: Critique of Teleological Proportionalism and Consequentialism from the Perspective of Moral Theology

88%
Balák R.
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2017
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vol. 64
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issue 3: Teologia moralna - English Online Version
75-92
EN
The standard obligatory use of unethical vaccines derived from aborted human foetuses is currently a significant moral theological problem. It forms a serious dilemma of conscience especially when people become aware of the connection between their own actions and the morally wrong act committed by another person. However, a few years after the release of the declaration of Pontifical Academy for Life Moral Reflections on Vaccines Prepared from Cells Derived from Aborted Human Foetuses (5th May 2005), this serious problem was pushed into oblivion. Moral assessment is still dominated by consequentionalism and proportionalism which reject papal Magisterium ordinarium.
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Stolica Apostolska i główne problemy Narodów Zjednoczonych w okresie pontyfikatu Jana Pawła II

75%
Migliore C.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
55-60
EN
The subject of the Holy See and the problems of the United Nations during the course of John Paul II’s pontificate is quite broad. It involves the period of twenty years which were rich in many events and political and social changes around the whole world. In this period the Holy See maintained its presence in the international community with the status of an observer at the forum of the UN. The diplomatic representation of the Holy See in the UN is based on the social teaching of the Church. John Paul II conceived of this teaching as a great system of concentric circles: a system whose first element is the human person and the final one – the globalized world. Due to this fact, the Catholic social teaching elaborated the concept of the principle of auxiliarity as an antidote for the period of dictatorships and regimes. The other foundation of human safety is the principle of solidarity. This principle was a peculiar feature of John Paul II who lived thirty years of his life in a country ruled by a communist regime. He was chosen as the pope in an extraordinary moment of history when international security was a much‑discussed subject. The UN and the international community saw the foundations of this security in the principle of collaboration and non‑interference, and John Paul II contributed to the elaboration of this concept by emphasizing the security of the individual and of the society. In 1969 the Vatican accepted an invitation from the countries of the Warsaw Pact to take part in the Helsinki Conference. The main concept of this conference was straightforward – security consists in the balance of power. The Holy See had a different concept of security, one that emphasized instead the common good of the community, the community to which the usage of force always brings destruction. These activities later influenced humanitarian actions, vigorously supported by the Vatican. John Paul II’s contribution to the contemplation of human rights is immense. He was true to his belief about the existence of such values and rules that are not negotiable. Their range and applicability cannot depend upon the will of the majority or pressure groups. The Holy See maintains clear and precise concept of the human person who may never be divorced from transcendence – from God. According to John Paul II and the Vatican the human person was and continues to be the point of reference expressed in views and actions, visible in diplomacy. The clear concept of man is maintained in order to facilitate an answer to the question where we come from and where we are headed.
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Giovanni Paolo II al Parlamento Europeo nel 1988. La promozione dei valori umani, eredit à dell’Europa e sal vaguardia della sua identità

75%
Formigoni R.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
75-81
EN
Pope John Paul II’s speech, which was held on 11 October 1998 in the European Parliament, struck the listener with its clarity and breadth of argument and also with its indication of the future development of the continent, predicted by few people. The Pope spoke to the representatives of the European Community which at that time consisted of twelve member states. Europe was still divided by the iron curtain; the concept of Central Europe practically ceased to function in the West, and Eastern Europe was rarely and faintly distinguished from Russia. John Paul II did not hesitate to emphasize that other nations should join those nations that were already represented in the European Parliament, especially the nations of Slavic Europe, the second lung of our common fatherland – Europe. He expressed a desire that a day might come for the European Community to extend, by embracing sovereign and free institutions, the boundaries which were defined not so much by geography but by history. By recommending such a direction he emphasized that the culture inspired by the Christian faith deeply influenced the history of all European nations, from Greeks and Romans to Germans and Slavs, despite various historical vicissitudes and above all social and ideological systems. Thus he opened the perspectives for the integration of Europe, perspectives which were nebulous for the Western political class and ones which were rooted in Christianity. However, the unification of Europe was brought about by ignoring the concepts promoted by the Pope, as was the case with the construction of a new entity in the form of the European Union. The Pope above all saw Europe, the continent which was deeply influenced by the Christian tradition, as a first‑rate driving force to promote human rights in the world. He perceived a potential in the fostering of natural law which was based on truth and justice and which was the cornerstone of the law‑based state. John Paul II clearly emphasized in the European Parliament that two visions of perceiving the world and mankind emerged in the modern world, visions which continued to struggle with one another: the Christian concept (the vision of the faithful) and the vision of the supporters of agnostic, frequently atheistic humanism. On the level of politics, two different distortions of reality emerge from these two contradictory visions of the world. According to certain secular ideologies, the realization of personal and political freedom is conditioned by the marginalization or annihilation of religion. According to certain believers, life lived according to the tenets of faith could not be possible without a return to the ancient order (render onto God that which is God’s, render onto Ceasar that which is Ceasar’s), which is frequently idealized. Neither of these visions brings solutions compatible with the Christian message and spirit of Europe. When personal and religious freedom are fully ensured, faith increases and reaps fruit associated with the challenge presented by the non‑believers. Atheism in turn must assess its strength and limitations in the face of the challenges offered to it by faith. On the basis of the aforementioned analysis, John Paul II offers a serious alliance between the believing and non‑believing Europeans in the name of promoting human values. He also pointed out that when the religious and Christian layer of the continent, its role and nature as an ethical inspiration and social efficiency is marginalized, not only is the entire heritage of the past rejected but the future of the European person as a human being, either believing or non‑believing, would be questioned. Europe, strengthened by such an alliance, united in the near future, open to the eastern part of the continent, kind to all needy people, should renew its function as the beacon and guide in the work of civilizing the world and to contribute to the bringing about of the reconciliation between man and his Maker.
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‘Comunità internazionale’ e ‘famiglia umana’ nel pensiero e nell’azione di Giovanni Paolo II

75%
Ornaghi L.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
37-53
EN
During the course of John Paul II’s pontificate the Holy See gained considerable significance in the international system. Its diplomatic function was also renovated. The states that played the most important role in world politics and the main international institutions realized the existence of this change soon after the archbishop of Kraków was chosen as the head of the Holy See. Such a change, initiated and continued within a system which assumed more and more clear outlines, consisted above all in the considerable strengthening of universalism in which the Church tried to interpret its original catholic vocation in the face of the rhythms, the extent and the unexpected consequences of the process of globalization. At first glance, two fundamental phenomena: the increased global role of the pontificate (associated also with media broadcasting) and the change of the international (or global) situation seem separate. However, they seem to be so only, if not exclusively, due to analytical reasons. For historiographic reasons, a holistic treatment of the increasing role and the activity of the Holy See in the world arena in a wide array of contemporary international events would satisfy the requirements of in‑depth and specialist research (e.g. the processes of changes and their transformations, the more or less stable balance of power and the lack of balance, efforts directed toward the rebuilding of the balance of power). And conversely – the following insights or research would prove partial and incomplete in the same way: research and insights which would consider the ever increasing “universalistic” presence of the Catholic Church, but which would per ceive this phenomenon only through the perspective of the stages of the internal history of the church community, omitting and or dismissing as sideshows and remote phenomena certain forces of the global system, in which geopolitical and economic alliances started to appear with amazing rapidity in the last decades of the second millennium. Two phenomena, considering the order of events and the historical context, became indissolubly linked. As a result of this one cannot acquire in‑depth knowledge about the reality of any of these two phenomena individually if one fails to understand the nature of the second phenomenon. The mutual overlap of the strictly ecclesiastical and political dimensions forms the basis (also the methodological basis) of this analysis, in which three basic statements are essentially considered. Firstly, the activity of John Paul II, even though when it seemed to respond to urgent circumstances in the majority of cases, or to the necessities caused by various events, was in reality directed and confirmed by a strictly defined and precise vision. This vision had both an ecclesiastical and political nature, and it was realized in an authentic manner. Secondly, the source and the power of the vision that was presented by John Paul II lay in the principles of constitutive traditions and the thinking of the Church, especially its social doctrine. This vision also defines the perspectives of the international community which go considerably beyond contemporaneity and the problems associated with it. Thirdly, the vision of the Polish Pope, if it were to be carried on and completely fulfilled, required the involvement and active participation of all of the members of the community of the faithful, according to what John Paul II himself said about the social doctrine. In the final chapter of the encyclical entitled Centesimus annus, the Pope emphasizes that the social message of the Gospel should not be perceived as a theory, but above all as the foundation and motive of action. Due to the fact that some recurrent concepts or main ideas constitute the basic elements of this vision of Pope John Paul II, they should be considered in their entirety as a sort of a constellation. The indissoluble links between the thought, the teaching of John Paul II and his personal engagement and activity proved decisive in the bringing about of this great turning point in the history of the world and the Church – a turning point which continues to amaze us. Such an impression is caused above all due to its extraordinary, almost inexplicable features, at least according to the known parameters of the logic of decision and human conduct.
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Jan Paweł II i obecność Stolicy Apostolskiej na Czarnym Lądzie

75%
Hoser H.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
93-99
EN
I. Africa – discovering an unknown land. Africa – the poorest continent, tormented by numerous plagues, malnutrition, diseases, persistent conflicts. The land of neocolonial expansion of great powers where evangelization brought a marked leap in civilization. II. John Paul II – the missionary of Africa. John Paul II made 14 pilgrimages to Africa, he visited 42 out of the existing 54 countries. He frequently made reference to the history and culture of all of the countries that he visited, he encouraged the development of the native African family culture, he brought hope and made appeals for justice. III. The content of his message, the peculiarity of its recipients. The legacy of John Paul II – numerous speeches and addresses directed to the societies and the faithful of the African continent. The statements concerned the problems of the great regions of the continent. IV. Apostolic Nuntiatures. The Vatican maintains diplomatic relations with the majority of the countries of Africa – there are ca. 40 Apostolic Nuntiatures. The Nuntiatures are a reliable source of information and appreciation of the situation because they receive data from the most remote parts of parishes and missionary stations. V. The Congregation for the Evangelization of Peoples. The dioceses of young Churches are within the missionary jurisdiction of the Congregation for the Evangelization of Peoples. This applies to the overwhelming majority of the African countries. VI. The Papal Missionary Works. They were established by Pope Pius XI in 1922. The Papal Works provide all spiritual and material assistance acquired in countries of greater possibilities and prior evangelization to missionary countries, including the countries of Africa. VII. From Ecclesia in Africa to Africae Munus. Ecclesia in Africa is the final document of the Apostolic Adhortation which was proclaimed on 14 September 1995, whereas Africae Munus is the final document of the II Special Assembly for Africa – prepared by John Paul II and called by Benedict XVI. The document was proclaimed on 11 November 2011.
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Giovanni Paolo II: testimone della speranza per l’Asia

75%
Hong‑Soon Han T.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
83-91
EN
Almost since the moment of becoming the head of the Holy See, John Paul II was aware of the mission that he was appointed with, the mission of leading the Church into the third millennium? In this perspective, the idea of the evangelization of the Asian continent became dear to him. The Pope emphasized that the Cross was established in Europe in the first millennium, in the American and African lands – in the second millennium, whereas in the third millennium, one should expect great fruit of faith to be reaped in such a vast and vibrant continent as Asia. The missionary activity of the Catholic Church in that part of the globe has been considerable for a long time. However, the Catholics constitute a relatively small community in Asia: 140 million of believers, i.e. 3,3% among 4,17 billion of people (more than 60% of the population of the world in 2010). Asia is not only the cradle of ancient cultures and civilizations, but also of the great religions of the world. This continent is marked by great cultural and religious differences which frequently lead to tension and conflict between nations. It is a continent with numerous contrasts, a continent with a widening gap between developed and underdeveloped areas, areas of immense poverty and areas of great wealth. Above all the most widespread phenomena include the lack of legal protection of unborn children, selective abortion according to the sex of the child and the rejection of religious freedom, especially of Christians, in many parts of the continent. After the decline of communism in Central‑Eastern Europe, John Paul II, a great missionary, perceived opportunities of conducting very vigorous evangelizational action in Asia. He conducted this missionary activity above all by social teaching in which he emphasized the necessity of transforming the social structures of this continent. He called for respecting human rights and a just distribution of goods and interhuman solidarity. The humanization of social life should serve the aim of democratization. According to the ideas of the Pope, both movements were supported by the local Catholic church which was supposed to be a factor in a three‑fold dialogue: the dialogue between cultures, religions and nations of Asia. Most of the apostolic pilgrimages conducted by John Paul II in Asia were devoted exactly to the furthering of this three‑fold goal, above all to the improvement of the fate of destitute people. By addressing the people of the countries that he visited in their native language he managed to maintain a perfect contact and to achieve extraordinary success. Everyone, both Catholics and the adherents of other religions, were surprised and they admired the efforts of the Pope concerning dialogue and understanding. John Paul II, the man who brought about the fall of communism in Central Europe, also contributed to the soothing of bad feeling in many Asian countries by eliminating ideological controversies. The Asian continent felt the missionary and evangelizational activity of the Polish Pope, the force of his social teaching and the willingness to dialogue. Thanks to him, the collaboration between religions ceased to remain a theory, but it became an authentic construction of stabilization in many areas. Hopes concerning the development of the continent increased, as did the sensitivity to democratic values, enhanced by the fall of certain dictatorial and oppressive regimes. Many Asian countries pursue the course of democratization with greater‑than‑before requirements in the field of social justice and a more just distribution of goods and resources. The communities of Asian countries became more aware of the dignity and human rights to which they are entitled. They are more and more determined to defend those values. Thanks to John Paul II’s social and economic teaching the societies of the Asian continent could better understand the true significance of development and in this way they became more aware of the fact that collaboration directed toward the development of all people and each man individually is the obligation that we share. John Paul II makes an appeal to build authentic and straightforward ways of developing nations by providing with his example hope to mankind and the peoples of Asia.
13
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Polityka wschodnia Stolicy Apostolskiej w latach 1978‑1989/1990: idee i wartości w działaniu

75%
Mróz M.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
121-145
EN
The history and the beginnings of Vatican diplomacy, its high prestige in the field of international relations. The text discusses the features, modes of action, the hierarchy and the number of the Vatican diplomats. The beginnings of the difficult collaboration of the Holy See with the East, inaugurated by John XXII and Paul VI, continued by John Paul II. After a Pole was chosen as the bishop of Rome there was an intensification of the Vatican’s eastern policy. John Paul II openly fought for and frequently spoke about respecting human rights and the increase of the freedom of the Church, not only in Poland, but also in the entire eastern bloc. We should mention the fact that during the events of December 1980 and the period of tension in Poland, John Paul II submitted a letter to Leonid Brezhnev expressing his concern about the fate of Europe and Poland. The bishop of Rome also established a collaboration with the Hungarian episcopate at that time. Despite initial difficulties, he also did so with Czechoslovakia. By making pilgrimages to his fatherland and by meeting general Jaruzelski, the Pope made vigorous attempts to normalize all diplomatic relations between the Vatican and Poland. This normalization eventually happened on 17 July 1989. In the second half of the 1980s Mikhail Gorbachev played a considerable role in the warming of the relations between the Vatican and Moscow due to his policy of reconstruction (perestroika). The extension of the dialogue between the Vatican and Moscow was facilitated by the visit made by the Soviet leader to the Pope in December 1989, and especially by the declaration made during that visit that there was a will to bring about a turning point in the religious policy and a will to confer an official status to the relations between the Soviet Union and the Vatican. The Polish Pope’s political sense, and especially his belief about the necessity of making a break with the post‑Yalta order in Europe and in the World, an order that was viewed as a moral catastrophe, entailed the idea that the Vatican’s eastern policy did not reach its end with the Spring of the Nations of 1989 and the demise of the Soviet Union, but that it entered a new stage of its development. The diplomacy of the Vatican in the face of democratizational processes in Eastern Europe and the emergence of a new political map drawn up on the ruins of the USSR had very little time to spare to adapt its activities to the dynamically changing reality. In the new political reality in the eastern part of the continent there came to the fore the question of restoring or establishing by the Holy See of diplomatic relations both with the countries with a Catholic majority, such as Poland, Hungary and Lithuania, or with countries which were widely represented by Catholics, countries such as Belarus or the Ukraine, or with countries in which the Catholics were a religious minority, as in the case of the Russian Federation. The thus‑defined long‑scale strategic goals of the Vatican toward the countries of the former Soviet Union and its satellite countries in Central and Eastern Europe were fulfilled, maybe with the exception of the Russian Federation alone, and, for other reasons, the Republic of Belarus. The diplomacy of the Vatican made a lasting contribution to the engineering of a new political order on the Old Continent based on the respect of rights and civic freedoms which are derived also from the Christian tradition.
14
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Jan Paweł II wobec zmian w Polsce w związku z wejściem do Unii Europejskiej

75%
Suchocka H.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 3(29)
203-212
EN
As regards the approach to political problems, John Paul II’s pontificate was different from previous pontificates. Nowadays, due to the media phenomenon of Pope Francis, one tends to forget about the shock, in the positive sense of the word, which was associated with the nomination of Karol Wojtyła to become the pope and his famous words: “Do not be afraid”. These words were as political as they could be. They were addressed mainly to Poland, but not only to that country. John Paul II calmly paved the way for the future unification of Europe. He used the means that were accessible to the Holy See and one of this decisions was to proclaim St. Cyril and St. Methodius as the patrons of Europe. The problem of the European Constitution was doubtlessly a painful area for John Paul II. The document lacked a reference to Christianity. The Polish Pope frequently and explicitly stated that European civilization grew from Christian roots. During the course of this pontificate John Paul II persistently struggled for respecting human rights and for freedom. As far as this area is concerned, Europe seems to pursue a different course than the one which John Paul II tried to define. In other words, Europe set out upon a course which was so much feared by John Paul II and this is the reason that since the very beginning the latter made appeals to establish the European continent in the domain of values. During his visit in 1991 he also warned the Polish people against revelling in their recently regained freedom. Despite his concerns about the course that Europe pursued, John Paul II never became discouraged by the “European project”. He always claimed that Poland belongs in Europe. And that is why, on the eve of Poland joining the European Union, that he addressed the following words directly to the Polish people: Poland needs Europe and Europe needs Poland; our involvement in European structures is a challenge. The Pope appreciated the concerns entertained by eurosceptics, but he emphasized the point that today Poland, which was always a part of Poland, may not divorce itself from this Community.
15
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Giovanni Paolo II – pellegrino di pace e di speranza in Messsico, San Sal vador e Fatima nelle testimonianze di un Nunzio Apostolico

63%
Monteiro de Castro M.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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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.
16

Jan Paweł II i Benedykt XVI o wychowaniu i duchowym rozwoju młodzieży

63%
Stańkowski B.
Pedagogika Społeczna
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2015 (R. XIV)
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issue 1(55)
73-92
PL
Rewolucja aksjologiczna w społeczeństwie polskim oraz świadomość wyzwań stojących przed współczesnymi wychowawcami stały się inspiracją do podjęcia tematu dotyczącego wychowania młodzieży w zmieniającym się kontekście społeczno-kulturowym naszego kraju. W pierwszej części artykułu został nakreślony obraz młodzieży i niektóre fundamentalne aspekty wychowania. W drugiej części autor przybliża postaci dwóch papieży: Jana Pawła II i Benedykta XVI, próbując na bazie wydanych przez nich dokumentów, listów do młodych, przesłań z okazji spotkań z młodzieżą, ukazać pewne linie, wizje wychowania, dominujące w ich nauczaniu. Artykuł ma zatem charakter analityczny i próbuje zgłębić zamysł wspomnianych papieży nad wychowaniem młodego pokolenia w kluczu chrześcijańskim.
EN
The axiological revolution in Polish society and awareness of the challenges facing today’s educators is the inspiration for this paper’s theme of the education of youth within the changing socio-cultural context of our country. In the first part of this article the author describes young people and describes aspects related to their fundamental education. The aim of the second part is to present the profiles of two popes: John Paul II and Bedendict XVI, using documents issued by them to show their visions of education, which predominate in papal teaching. The article is therefore an analytical one and attempts to explore the idea of papal teaching concerning the upbringing of the younger generation, in a Christian personalistic perspective.
17

Neverending History of the Use of Vaccines Derived from Aborted Infants. Part I: Critique of Teleological Proportionalism and Consequentialism from the Perspective of Moral Theology

63%
Balák R.
|
2017
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vol. 64
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issue 3: Teologia moralna
93-110
EN
The standard and obligatory use of unethical vaccines derived from aborted human foetuses, is currently a significant moral theological problem. It is a serious dilemma of conscience the situation when people become aware of the connection between their own actions and the morally wrong act committed by other person form a serious conscience dilemma. However, a few years after the release of declaration Pontifical Academy for Life Moral Reflections on Vaccines Prepared from Cells Derived from Aborted Human Foetuses (05.06.2005), this serious problem was pushed into oblivion. The moral assessment is still dominated by the consequentionalism and the proportionalism which reject papal Magisterium ordinarium.
PL
Standardowe i obowiązkowe stosowanie szczepionek pochodzących z abortowanych płodów ludzkich stanowi obecnie istotny problem teologicznomoralny. Rodzi ono poważne dylematy sumienia, gdy osoby uświadamiają sobie istnienie związku pomiędzy jej własnym działaniem i czynem moralnie złym popełnionym przez inną osobę. Warto do tej kwestii powracać tym bardziej, że ma się wrażenie, iż bardzo szybko zapomniano o wskazaniach na ten temat zawartych w dokumencie Papieskiej Akademii Życia pt. Rozważania moralne o szczepionkach przygotowanych z komórek pochodzących z abortowanych płodów ludzkich (05.06.2005). W ocenie moralnej nadal można obserwować przewagę konsekwencjonalizmu i proporcjonalizmu, który odrzuca papieskie Magisterium ordinarium.
18
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Rzeczywistość wiary w ujęciu świętego Jana Pawła II. Wybrane aspekty

38%
Zarembski Z.
Roczniki Teologiczne
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2020
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vol. 67
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issue 6
21-36
EN
The faith is the foundation of a believer’s life and it has a huge importance for him. It raises believers to a higher personal level of existence. It enables each man to overcome difficulties and crises as well as it motivates for good and heroic actions. The faith organizes life around values, opens people to their neighbor’s world and history. While studying the teachings of Pope Saint John Paul II, we discover that the problem of faith occupies a central place in it. The hundredth anniversary of the birth of the Polish Pope became an inspiration for the author of this publication to reach for the teaching of this Saint Pope. In the present publication there will be shown selected issues helping to understand the richness of the Christian faith in a believer’s living. While presenting the reality of faith the accent will firstly be put on the concept and content of Christian faith, then the author will show the selected characteristic features of the faith in the view of Saint John Paul II as well as the main threats and difficulties of faith, encountered by modern man in its acceptance and formation.
PL
Wiara jest fundamentem życia człowieka wierzącego. Odgrywa w nim ogromną rolę. Podnosi ludzi wierzących na wyższy poziom osobowej egzystencji. Umożliwia człowiekowi pokonywanie trudności i przezwyciężanie kryzysów. Motywuje do dobrych działań i heroicznych czynów. Wiara porządkuje życie wokół wartości, otwiera człowieka na świat bliźniego i historię. Studiując nauczanie papieża św. Jana Pawła II odkrywamy, że temat wiary zajmuje w nim centralne miejsce. Setna rocznica urodzin Papieża Polaka stała się inspiracją dla autora niniejszego artykułu do sięgnięcia do nauczania tegoż Świętego Papieża. Zostały w nim przedstawione wybrane zagadnienia, pomagające zrozumieć bogactwo chrześcijańskiej wiary w życiu wierzącego człowieka. Prezentując rzeczywistość wiary, w pierwszej kolejności ukazano pojęcie i treść wiary chrześcijańskiej, następnie zapoznano z wybranymi cechami charakterystycznymi dla wiary w ujęciu św. Jana Pawła II, a także główne zagrożenia i trudności wiary, na jakie napotyka współczesny człowiek w jej przyjęciu i kształtowaniu.
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