Search results

1

Rozwój człowieka – rozwój świata – refleksja w rocznicę wielkich papieskich encyklik społecznych

100%

Stępniak M.

Annales. Etyka w Życiu Gospodarczym

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2008

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vol. 11

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issue 1

EN

The problem of the development of a human person and the whole mankind has a significant place in the post Vaticanum Secundum social teaching of the Catholic church. This year’s anniversary of two social encyclicals: Paul VI’s Populorum progressio (1967) and John Paul II’s Sollicitudo rei socialis (1987) indicates the need of undertaking theological and anthropological reflection upon the process of development. The Catholic social teaching placing a human person in the center of all social, political and economic processes evaluates the quality of development from the perspective of respecting human dignity and rights. Although the development issues have originated from social teaching of local churches of Africa and Latin America, thanks to the social encyclicals it took on a global dimension. The social teaching of the Catholic church by indicating the need of the integral development of a human person and the whole mankind, points out the problems of material, spiritual poverty and violation of human rights. Therefore, the teaching about development is an integral element of the preferential option for the poor in the ministry of the Catholic church.

2

Stosunki Stolicy Apostolskiej z Polską widziane z perspektywy Ostpolitik

100%

Silvestrini A.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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issue 3(29)

323-329

EN

The author discusses few selected issues from the intricate history of the postwar relations between the communist regime in Poland and the Holy See. He underlines the major role played by the cardinal Stefan Wyszyński and the importance of his leadership. The history of these relations should be put in a proper perspective that includes the urging need to sustain the unity between the Holy See and the Polish Church with regard to any agreement struck with the PPR’s government, especially during the pontificate of Paul VI.

3

Dialog z islamem w nauczaniu papieża Pawła VI

88%

Górzna S.

Forum Teologiczne

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2013

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vol. 14

153-165

EN

The opening of the Catholic Church to dialogue with other religions has its roots in the Second Vatican Council (1962–1965). Declaration on the Relation of the Church to Non-Christian Religions Nostra Aetate announced on 28th October 1965 started the process of the Church’s re-orientation towards, among others, Islam (number 3 refers to its followers). Noteworthy is the establishment of the Secretariat for Non-Christians (since 1988 the Pontifical Council for Interreligious Dialogue) in 1964 by Pope Paul VI, whose task was to conduct a dialogue with non-Christian believers in God. In 1974, he appointed, within the Secretariat, the Commission for Religious Relations with Islam. This article discusses the teaching of Pope Paul VI, who took up the challenge of the Council, giving importance to the interreligious dialogue, including the dialogue with Muslims. It indicates the areas in which, according to Paul VI, there is a need for dialogue. Especially noteworthy are the documents announced by Pope Paul VI, discussing the problem of this dialogue, including: Encyclical Ecclesiam Suam (1964) and Populorum Progressio (1967), apostolic exhortations Postrema sessio (1965) and Evangelii nuntiandi (1975). During the apostolic pilgrimages, among others, to the Holy Land (1964), Fatima (1967) and Turkey (1967), Pope Paul VI appealed for the dialogue, peace and cooperation among people over all divisions. The article also mentions the onset of speeches by Pope Paul VI for the World Day of Peace. It also underlines the appointment of the Pontifical Council for Justice and Peace Iustitia et Pax, discusses the specificity of its activity and lists the documents issued by it. Due to the commitment to peace, Paul VI has been nicknamed the „Pope of Peace”. The article emphasizes that the peace activity between religions and peoples during the pontificate of the Pope takes place in the political dimension of interreligious dialogue..

4

List papieża Pawła VI do biskupa Wercelli Albina Mensy w 1600 rocznice śmierci św. Euzebiusza, założyciela kościoła w Wercelli

75%

VI P.

Vox Patrum

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1986

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vol. 10

7-16

EN

document of Church

PL

dokument Kościoła

5

Pavel VI. a evropská společenství v letech 1963‒1978

75%

Žák P.

Moderní dějiny: sborník k dějinám 19. a 20. století (Modern History: Studies into 19th and 20th century history)

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2015

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vol. 23

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issue 1

241-258

EN

The objective of this study is to describe Pope Paul VI’s European integration policy. From the 1950s, the Vatican had been one of strongest advocates and promoters of the idea of European integration. Pope Pius XII had been a convinced federalist and supported every pro-European initiative. During John XXIII’s pontificate, the topic of European integration was put temporarily on the backburner, but under Paul VI it once again became a fairly common topic of the Pope’s speeches. Paul VI built on the traditions of Pius XII and defended a strong European identity, demanded the weakening of state sovereignty and a bolder role for the European Community in development and humanitarian aid, including taking on a peace-keeping role in the world. This research draws mainly on documents contained in Acta Apostolicae Sedis.

6

The Problem of Responsible Parenthood in the Axiological Perspective. Analysis Inspired by the Encyclical Paul VI Humane Vitae

75%

Wojewoda M.

Philosophy and Canon Law

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2019

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issue 5

83-96

EN

The article is devoted to the issue of responsible parenthood, which was formulated in the encyclical Humane Vitae by Paul VI in 1968. The content of the encyclical referred primarily to the issue of responsibility arising from fertilization. The author of the article relates the issue of parental responsibility to the care of a child with mild mental disability. Parental childcare is a consequence of calling the child to live. The author of the article analyses the issue of responsible parenting from the philosophical perspective and thus focuses on the recognition of the world of values by the parent-guardian of a person with intellectual disability. Close relationships with such a person require special spiritual, moral, and axiological sensitivity. The author of the article, in addition to the encyclical Humane Vitae, has been inspired by the reflections of Jean Vanier and Julia Kristeva on disability, resulting from two religious and secular perspectives.

7

Kontrowersje wokół Humanae vitae

71%

Tomczyk J.

Teologia i Moralność

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2020

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vol. 15

|

issue 1(27)

163-178

EN

The purpose of the text is to present a list of controversies that took place at the time of publication of encyclical Humanae Vitae, written by pope Paul VI. First, through presentation of the historical background, the text shows the reasons of diffi - cult reception of papal document. Further, the text presents the backstage of the sheer promulgation of the encyclical by the pope. Next, the objection to the document by the clergy, theologians, and laity is shown, followed by the examples of positive reactions to Humanae Vitae. The author presents also current diffi culties in reception of the message of the encyclical and highlights its lasting relevance.

PL

Celem tekstu jest zaprezentowanie szeregu kontrowersji, które miały miejsce z okazji publikacji encykliki Humanae vitae przez Pawła VI. Najpierw, przez ukazanie tła historycznego, zostały przedstawione przyczyny tak trudnej recepcji papieskiego dokumentu. W dalszej części opisano kulisy samego promulgowania encykliki przez papieża. Następnie, ukazano sprzeciw duchowieństwa, teologów i laikatu względem treści dokumentu, a także przytoczono przykłady pozytywnego odbioru Humanae vitae. Autor ukazuje również obecne trudności w przyjęciu orędzia encykliki oraz podkreśla jej niezmienną aktualność.

8

Mass media i prawda w orędziach papieża Pawła VI na Światowy Dzień Środków Społecznego Przekazu

63%

Misztal W.

Studia Socialia Cracoviensia

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2018

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vol. 10

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issue 2

EN

Pope Paul VI began publishing the messages for the World Days of Social Communications, in which he gave the basic axiological and evangeli-zing dimensions of social communication. The relationship between the truth and the media is the essence of the credibility and truthfulness of media coverage in public space. The purpose of this article is to show the truth as the foundation of the media’s functioning in the messages of Pope Paul VI on the World Communications Day

PL

Mass media i prawda w orędziach papieża Pawła VI na Światowy Dzień Środków Społecznego Przekazu. Papież Paweł VI rozpoczął publikację orędzi na Światowe Dni Środków Społecznego Przekazu, w których wkazywał na podstawowe wymiary aksjologiczne i ewangelizacyjne komunikacji społecznej. Relacje między prawdą i mediami stanowią istotę wiarygodności i prawdziwości przekazów medialnych w przestrzeni publicznej. Celem niniejszego artykułu jest pokazanie prawdy jako fundamentu funkcjonowania mediów w orędziach papieża Pawła VI na Światowy Dzień Środków Społecznego Przekazu

9

Paolo VI: la santitta come „dramma di amore”

63%

Cazzago A.

Warszawskie Studia Teologiczne

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2019

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vol. 32

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issue 4

8-29

IT

The article presents the teaching of Pope Paul VI on holiness. It shows the context of this teaching, which was the findings of the Second Vatican Council. The article shows how the pope understood what holiness is, how he understood the relationship between holiness and love, the role of the Church and the action of the Holy Spirit.

10

Prorok strażnikiem życia. Próba odkrycia symboliki obrazów„Humanae vitae” 4, 18, 31

63%

Klimek P.

Warszawskie Studia Teologiczne

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2019

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vol. 32

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issue 3

56-68

EN

The article tries to find the symbolism of Pope Paul VI – the author of Humanae Vitae, pointing out that he can be attributed to the features found in the biblical image of the prophet protecting life. In the first part, various Old Testament words related to sentinel were analyzed, indicating that the most accurate is to use the root cph as a symbolic image of the pope as a watchman. Then consideration was given to life as a protected subject.

11

Przemówienie Ojca świętego Pawła VI na otwarcie Instytutu Patrystycznego "Augustinianum"

63%

VI P.

Vox Patrum

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1983

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vol. 4

15-20

EN

document of Church

PL

dokument Kościoła

12

Dialog z tradycyjnymi religiami Afryki w nauczaniu papieża Pawła VI, Jana Pawła II oraz w liście kardynała Francisa Arinze

62%

SZYMCZYCHA K.

Annales Missiologici Posnanienses

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2010

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issue 17

71-87

EN

The letter of pope Paul VI Africae terrarum is the first official Church document consecrated to Africa. It was issued on 29th of October 1967. It shows a positive perspective on African Traditional Religion. The second important group of texts regarding the attitude towards ATR are different texts said by John Paul II during his travels to Africa. Special attention should be paid also to the letter of card. F. Arinze consecrated to the pastoral care of the followers of African Traditional Religion.

13

Personalistyczne ujęcie chrześcijańskiej nauki moralnej w magisterium Soboru Watykańskiego II

54%

Gryz K.

Teologia i Moralność

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2020

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vol. 16

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issue 2(28)

119-142

EN

In the period preceding the Second Vatican Council, several projects were prepared, which for the Council Fathers were to be the basis for the discussions during plenary sessions. They included fundamental theological and pastoral problems which the Pre-Preparation Commission (Commissio antepreparatoria) considered the most important. Among the submitted proposals were also projects on moral issues: De ordine morali christiano and De castitate, matrimonio, familia et virginitate. Although they were well prepared in terms of content, they met with considerable criticism from members of the Theological Commission and some bishops, because in their opinion they did not correspond to the pastoral character of the Council, expected by Pope John XXIII. These projects were edited many times until it was finally decided that these issues would be addressed in a broader document discussing the relationship of the Church with the world, which eventually took the shape of a Pastoral Constitution on the Church in the modern world Gaudium et Spes. The axis of the entire teaching of this Constitution is the integral vision of the human person, created by God as a rational and free being, redeemed by Christ and called to an eternal community in God. Years later, Cardinal Karol Wojtyła commenting on the Constitution, synthesized its teaching, especially in moral matters, in two personalistic categories: “participation” and “solidarity”. The first refers to the personal relationship of man with God, while the second characterizes the relationships of man toward the world formed by other people and communities in which they live. Both categories express man's personal commitment as a response to the gift and call contained in God's revelation to man.

PL

W okresie poprzedzającym Sobór Watykański II przygotowano kilka projektów, które miały stanowić podstawę dla ojców Soboru do dyskusji na sesjach plenarnych. Obejmowały one fundamentalne problemy teologiczne i duszpasterskie, które Komisja Przygotowawcza (Commissio antepreparatoria) uznała za najważniejsze. Wśród nadesłanych propozycji znalazły się również projekty dotyczące zagadnień moralnych: De ordine morali christiano i De castitate, matrimonio, familia et virginitate. Choć od strony merytorycznej były dobrze przygotowane, spotkały się ze znaczną krytyką ze strony członków Komisji Teologicznej i niektórych biskupów, gdyż – ich zdaniem – nie odpowiadały oczekiwanemu przez papieża Jana XXIII duszpasterskiemu charakterowi soboru. Projekty te były wielokrotnie redagowane, aż ostatecznie zdecydowano, że kwestie te zostaną poruszone w szerszym dokumencie omawiającym relacje Kościoła ze światem, który ostatecznie przybrał kształt Konstytucji duszpasterskiej o Kościele we współczesnym świecie Gaudium et spes. Osią nauczania tej Konstytucji jest integralna wizja osoby ludzkiej, stworzonej przez Boga jako istota rozumna i wolna, odkupiona przez Chrystusa i powołana do wiecznej wspólnoty w Bogu. Po latach kard. Karol Wojtyła, komentując Konstytucję, zsyntetyzował jej nauczanie, zwłaszcza w sprawach moralnych, na dwie kategorie personalistyczne: „uczestnictwo” i „solidarność”. Pierwsza odnosi się do osobistej relacji człowieka z Bogiem, druga dotyczy relacji człowieka ze światem, który tworzą inni ludzie i wspólnoty, w których żyją. Obie kategorie wyrażają osobiste zaangażowanie człowieka jako odpowiedź na dar i wezwanie zawarte w objawieniu się Boga dla człowieka.

14

The Process of Beatification and Canonization of Maximilian Maria Kolbe

51%

Kijas Z. J.

Studia Elbląskie

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2020

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vol. 21

199-214

PL

Sława świętości, którą Maksymilian Maria Kolbe cieszył się jeszcze za życia, pozostała żywa po jego heroicznej śmierci, a nawet rozrosła się i powiększyła, również poprzez nadzwyczajne łaski, otrzymane za jego wstawiennictwem. Zakon franciszkański postanowił więc rozpocząć kanoniczny proces jego beatyfikacji. Badania kanoniczne odbyły się w Kurii Padewskiej w latach 1948 – 1952, pomocnicze zaś w Warszawie i w Nagasaki w 1948–1951, by ostatecznie przesłać je do Kongregacji Świętych Obrzędów w Rzymie. Dnia 12 maja 1955 r. wydany został dekret o przejrzanych i zbadanych pismach, przypisywanych Słudze Bożemu Maksymilianowi Marii Kolbe. W międzyczasie napływały do Stolicy Apostolskiej bardzo liczne listy postulacyjne od kardynałów, arcybiskupów i biskupów, przełożonych zakonów z całego niemal świata, z prośbą o rozpoczęcie procesu beatyfikacyjnego. Zakończyły się one uroczystą beatyfikacją w bazylice św. Piotra w Rzymie w dniu 17 października 1971, której przewodniczył papież Paweł VI. Na uroczystość tą przybyło około 150 tysięcy osób, w tym około 6 tysięcy Polaków. Oficjalnej delegacji polskiej przewodniczył kard. Stefan Wyszyński – Prymas Polski. Kanonizacja ojca Kolbe miała miejsce jedenaście lat później, w dniu 10 października 1982. Mszy kanonizacyjnej na placu św. Piotra w Rzymie przewodniczył papież Polak Jan Paweł II.

EN

The glory of holiness that Maximilian Maria Kolbe enjoyed while still alive remained alive after his heroic death, and even grew and enlarged, also through the extraordinary favors received through his intercession. The Franciscan Order therefore decided to begin the canonical process of his beatification. Canonical research was carried out in the Padua Curia in 1948 – 1952, and auxiliary research in Warsaw and Nagasaki in 1948 – 1951, to finally be sent to the Congregation of Holy Rites in Rome. On May 12, 1955, a decree was issued on the reviewed and researched writings attributed to the Servant of God Maximilian Maria Kolbe. In the meantime, numerous letters of postulation were sent to the Holy See from cardinals, archbishops and bishops, superiors of orders from almost all over the world, with a request to start the beatification process. They ended with a solemn beatification in the Basilica of St. Peter in Rome on October 17, 1971, presided over by Pope Paul VI. About 150,000 people attended the ceremony, including about 6,000 Poles. The official Polish delegation was headed by Card. Stefan Wyszyński – the Primate of Poland. Father Kolbe’s canonization took place eleven years later, on October 10, 1982. The canonization mass in St. Peter in Rome was presided over by the Polish Pope John Paul II.

15

Migrace jako aktuální zdroj společenskopolitického konfliktu: Inspirativní a kritická úloha sociálního učení církve – svědecká role církve a jednotlivých křesťanů

51%

Šrajer J.

Studia theologica

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2018

|

vol. 2

151-167

EN

The article reflects on the phenomenon of migration as the basis of the current social‑political conflict. Its aim is (above all) to point out the inspirational and critical importance of the social teaching of the Church on this current issue. It focuses on the two key moments contained in this teaching, which also appear to be pivotal within the socio-political discourse in relation to migration. It is a question of the relevance of the cosmopolitan principle, respectively the question of political decision‑making on a transnational level. The article also provides a partial view of the role and the importance of the Church and individual Christians as the witnesses to the issue, i.e. the confrontation of the migration phenomenon in the context of growing urbanization.

16

Fatimskie przemówienia papieży

51%

Warzeszak J.

Warszawskie Studia Teologiczne

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2017

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vol. 30

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issue 2

6-53

EN

The analyses of papal speeches related to Fatima apparitions allow to learn about the personal engagement of each of the Popes in accepting the Fatima messa-ge and its implementation by the acts of entrustment and devoting the Church and the world to the Immaculate Heart of Mary in order to save it from the dangers. Knowing the papal texts allows to learn about the authentic, profound theology of those apparitions the trinitarian, christological, ecclesial, spiritual and existential context. The Popes indicate close relationship between Mary and Christ and God’s salvation plan. They justify the need for conversion, prayer, especially with the Rosary, penance, compensation, as these are the means which allow for the healing of the world, saving its future and salvation of souls. God’s Mother of Fatima brings hope to the world, strengthens the faith and reveals God’s merciful love.

17

Audiencje polityków komunistycznej Polski u papieża w latach 1945–1978

51%

Kucharski W.

Pamięć i Sprawiedliwość

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2017

|

issue 29

50-71

EN

After the Second World War, Communist Poland and the Holy See did not maintain official diplomatic relations for over a quarter of the century (1945–1974). Despite that complicated situation, there were several personal meetings between the Pope and the representatives of Communist Poland during the pontificated of Pius XII, John XXIII and Paul VI. These meetings seemingly confirm the definite rule of the Vatican’s diplomacy which does not refuse to talk with anyone and to conduct dialogue in any situation. The analysis of the circumstances and the courses of meetings between Communist politicians from Poland and the Pope allows us to draw the line that divides the period in question into two parts. Until 1965, the Pope held audiences with Catholic activists engaged in public Communist Poland, while after that date, there were also meetings with Communist politicians, including two foreign ministers and a First Secretary of the Central Committee of the Polish United Workers’ Party. Throughout nearly the entire period, the primary goal of the relations between Poland and the Vatican, including meetings with the Pope, was to win the Holy See’s favour, particularly in opposition to the Primate, and create the propaganda image of religious freedom and good relations between the state and the Church in Poland. It is difficult to assess how the Holy See benefited from those meetings. The dialogue started in 1965, and it took an institutional form in 1974, but that did not affect the model of religious policy in Poland, and the strong position of the Church did not result from the dialogue between the Communists and the Vatican, but the unrelenting and principled policy of the Episcopate lead by the Primate. I have based the present article primarily on materials prepared by the Communist diplomatic service and stored in the Archives of the Ministry of Foreign Affairs and documents prepared by the Party and administration of the Communist Poland, particularly the Office for Religious, and stored at the Polish Central Archives of Modern Records. Diaries and memoirs also proved to be important – particularly those by Jerzy Zawieyski and Janusz Zabłocki.

18

Da Rio de Janeiro a Medellin: la nascita della teologia post-conciliare latinoamericana

51%

Campagnaro M.

Warszawskie Studia Teologiczne

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2021

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vol. 34

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issue 2

26-44

EN

In recent decades, from a theological point of view, the Church in Latin America has gone from being a "receiving" church to being a "protagonist" church. This happened thanks to the dynamic development of a new way of practicing theology. Latin American post-Conciliar theology presents a new existential, kerygmatic and methodological approach based on a wise balance (hermeneutic circle) between orthopraxis and orthodoxy. The article presents and attempts to critically analyze the most important events of the period from the first Latin American Episcopal Conference in Rio de Janeiro in 1955 to the second in Medellin in 1968, which laid the foundations for the birth of post-Conciliar Latin America theology: the rise of CELAM, the choice of John XXIII, the Cuban Revolution and the Vatican Council II and especially the Constitution Gaudium et Spes, which introduces a new theological paradigm that recognizes the historical realities of pluralism of nations and cultures, as well as social, political and economic structures. Undoubtedly, the election of Cardinal Bergoglio as Pope is a "sign of the times" that makes the richness and freshness of Latin American theological reflection powerfully join the world theological discourse.

19

The Popes and the Idea of European Unity

51%

Hrabovec E.

Polonia Sacra

|

2021

|

vol. 25

|

issue 1

EN

While Pius XII was almost existentially bound up with European thought and with the defence against anti-Christian ideologies, his two successors initiated a tentative of opening of the “Western European citadel” towards a dialogue with the outer world. John Paul II relaunched a new evangelisation instead of compromises with secularism and Marxism, but maintained a fundamental European optimism, whereas Benedict XVI did not hesitate to admit that the European culture, transformed into a laicist utopia which substitutes God by the obstinate self-will of man, could disappear, too.

PL

Podczas gdy Pius XII był prawie egzystencjalnie związany z ideą europejską i obroną przed antychrześcijańskimi ideologiami, jego dwóch następców próbowało otworzyć „zachodnioeuropejską cytadelę” dialogu ze światem zewnętrznym. Jan Paweł II, zamiast iść na kompromis w sprawie sekularyzmu i marksizmu, zapoczątkował nową ewangelizację, ale zachował fundamentalny europejski optymizm. Benedykt XVI, wręcz przeciwnie, nie wahał się przyznać, że nawet kultura europejska, przekształcona w laicystyczną utopię, która zastępuje Boga wolą człowieka, może zaniknąć.

20

Sprzymierzeniec w zwycięstwie dobra nad złem: Paweł VI wobec relacji chrześcijaństwo–media w orędziu na I Światowy Dzień Środków Społecznego Przekazu

51%

Misztal W.

Studia Socialia Cracoviensia

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2015

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vol. 7

|

issue 1

EN

The article concerns the Pope Paul VI’s vision of the relationship between Christianity and the mass media. As a basis was adopted announced in 1967 the papal message for the I World Social Communications Day. Chronologically we are here at the threshold of the period of unparalleled mass media’s growth. The reflections and indications of Paul VI coincide with the assessment of this development, the contemporary status quo and the expectations related to the relationship between Christianity and the mass media. The article presents in general the Paul VI’s messages on the World Day of Social Communications. Then the attention is drown to the message for the I World Social Communications Day, ie. to the understanding of the human situation and the world as in dynamism of change, to the world of social media in perspective of the related responsibility and commitments and to the importance of Christian spirituality in such conditions.

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Rozwój człowieka – rozwój świata – refleksja w rocznicę wielkich papieskich encyklik społecznych

Stosunki Stolicy Apostolskiej z Polską widziane z perspektywy Ostpolitik

Dialog z islamem w nauczaniu papieża Pawła VI

List papieża Pawła VI do biskupa Wercelli Albina Mensy w 1600 rocznice śmierci św. Euzebiusza, założyciela kościoła w Wercelli

Pavel VI. a evropská společenství v letech 1963‒1978

The Problem of Responsible Parenthood in the Axiological Perspective. Analysis Inspired by the Encyclical Paul VI Humane Vitae

Kontrowersje wokół Humanae vitae

Mass media i prawda w orędziach papieża Pawła VI na Światowy Dzień Środków Społecznego Przekazu

Paolo VI: la santitta come „dramma di amore”

Prorok strażnikiem życia. Próba odkrycia symboliki obrazów„Humanae vitae” 4, 18, 31

Przemówienie Ojca świętego Pawła VI na otwarcie Instytutu Patrystycznego "Augustinianum"

Dialog z tradycyjnymi religiami Afryki w nauczaniu papieża Pawła VI, Jana Pawła II oraz w liście kardynała Francisa Arinze

Personalistyczne ujęcie chrześcijańskiej nauki moralnej w magisterium Soboru Watykańskiego II

The Process of Beatification and Canonization of Maximilian Maria Kolbe

Migrace jako aktuální zdroj společenskopolitického konfliktu: Inspirativní a kritická úloha sociálního učení církve – svědecká role církve a jednotlivých křesťanů

Fatimskie przemówienia papieży

Audiencje polityków komunistycznej Polski u papieża w latach 1945–1978

Da Rio de Janeiro a Medellin: la nascita della teologia post-conciliare latinoamericana

The Popes and the Idea of European Unity

Sprzymierzeniec w zwycięstwie dobra nad złem: Paweł VI wobec relacji chrześcijaństwo–media w orędziu na I Światowy Dzień Środków Społecznego Przekazu