The Person and the Challenges, 2012, Vol. 2, No. 1

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The “Be not afraid!” John Paul II Centre www.janpawel2.pl www.facebook.com/centrumjp2
Hajduga, Joanna (The Pontifical University of John Paul II in Cracow, 2012)
Heilige und vorletzte Wirklichkeit. Einsatz Johannes Pauls II. für die Würde des menschlichen Lebens
Machinek, Marian (The Pontifical University of John Paul II in Cracow, 2012)
John Paul II could be rightly called the ‘Admirer of life’. His deep faith, along with the existential reasons, the sources of which could be traced back to his traumatic experiences during the Second World War, moulded him into a strong defender of human life. The Pope teaches that a civilization’s worth is determined by its attitude towards human life; it is either the civilization of life, or the destructive civilization of death. Since body constitutes an integral part of the whole human person, its dignity is enhanced. In his ‘theology of the body’ John Paul II stressed not only the sharing of the body in the dignity of the person, but also its importance as a sign and a needle in the compass of the human intellect in its search for moral norms. The Polish Pope insisted on the value of human life from its inception to natural death, and often presented various ruling elites with a challenge: Life is sacrosanct and this truth must be reflected in legislation. Human life is, according to John Paul II, the penultimate things; life is limited, mortal. The value of human life is determined by its destination: the human being is to find his fulfillment in eternity, where he will have a share in the everlasting life. Thirty years after the elevation of Karol Wojtyla to the Holy See we may confidently give him the credit for influencing the change in sensitivity to human life on a truly global scale. Though the contrary tendencies are very strong, thanks to the Polish Pope the impact of the culture of death has been significantly restricted.
Johannes Paul II. als moralische Autorität in der polnischen Gesellschaft
Mariański, Janusz (The Pontifical University of John Paul II in Cracow, 2012)
The Author of the article assumes that the charisma of John Paul II – at least in the symbolic sphere – has impeded intensifying trends in Polish society toward moral permissivism and relativism in everyday life. In Polish society, the image of John Paul II remains not only as a moral authority and a model, but above all, he is seen as a person who throughout his whole life proved his worth as someone important to the core of Polish society. As an authority linked to the sacred sphere, he was, at the same time very human. Even among those who believe that in Polish society there are essentially no authorities left to look up to, one can find many people who are still inclined to recognize the Polish Pope as a signifi cant moral authority. There is no doubt that John Paul II had a positive influence on the religiosity and general image of the Church in Poland, even though it is somehow difficult to measure that empirically. Experiences related to the Pope’s illness, and later, to his death had a significant impact on many Poles from throughout society. One can question whether Polish Catholicism with its folk and mass nature will retain its prevailing character, now when Pope John Paul II is gone. Even if the impact of John Paul II on Polish moral and religious awareness will be decreasing, it still will be important and signifi cant for some period of time. The strong impact of this exemplary Polish Pope is also going to slow down the secularization process of Polish society. All sociological data indicate that the influence of John Paul II on religiosity in his homeland will last for years to come, and hence, Poland will probably remain as a “specific case” in Europe with regards to the role religion plays in society.
Centre for Thought of John Paul II An institute of culture of the city of Warsaw http://www.centrumjp2.pl
Sadowski, Bogdan (The Pontifical University of John Paul II in Cracow, 2012)
VI Days of Pope John Paul II in Cracow
Guzdek, Piotr; Duda, Kazimierz (The Pontifical University of John Paul II in Cracow, 2012)
Towards a conception of the fundamental values of Catholic education: what we can learn from the writings of John Paul II
Fincham, David (The Pontifical University of John Paul II in Cracow, 2012)
This paper sets out to explore and examine online discussions of twenty-two students pursuing the M.A. programme in Catholic School Leadership at St Mary’s University College in Twickenham, London. In response to a question about the views of Blessed Pope John Paul II on the fundamental values of Catholic education, they shared their perceptions through online postings in a virtual learning environment (VLE). The focus of this paper is to draw inferences from the responses that they made.
The Origins and the Activity of the Family of John Paul II Schools http://rodzina.org.pl/
Węgrzyn, Halina (The Pontifical University of John Paul II in Cracow, 2012)
La Fondazione “Fundacja Jana Pawła II”
Kielech, Anna Beata (The Pontifical University of John Paul II in Cracow, 2012)
The Pontifical University of John Paul II in Krakow http://upjp2.edu.pl/
Wiertek, Monika; Winiarska, Monika (The Pontifical University of John Paul II in Cracow, 2012)
Rezension A. Rynio, Integralne wychowanie w myśli Jana Pawła II, Lublin 2004 (A. Rynio, Integrale Erziehung und Bildung nach Meinung Johannes Pauls II., Lublin 2004) Verlag „Wydawnictwo KUL”, 477 Seiten, ISBN 83-7363-154-2
Stala, Józef (The Pontifical University of John Paul II in Cracow, 2012)
The John Paul II Catholic University of Lublin (KUL) http://www.kul.pl/
Kiciński, Andrzej (The Pontifical University of John Paul II in Cracow, 2012)
The Pope John Paul II Institute
Bosiacka, Urszula (The Pontifical University of John Paul II in Cracow, 2012)
The Museum – Family Home of John Paul II
Budzińska, Maria (The Pontifical University of John Paul II in Cracow, 2012)
JP2 Generation Phenomenon
Pawlina, Krzysztof (The Pontifical University of John Paul II in Cracow, 2012)
Generally speaking, young people in Poland do not reject religion. The vast majority of youth declare themselves to be believers. Their faith, however, is characterized by subjectivity and selectiveness. Situationism is a trait of the Polish young generation. They make their choices dependent on something… Gaining a good education, a good job and starting a family are important life goals for young people. The youth of the 21st century are called “the youth without wings”. Those young people do not have any great ideals. They are not attracted by high values of a changing the world, they do not aim at establishing a better social system. The youth of the 90’s used to set up non-governmental organizations, they took up social activity in the third sector. The young people of the 21st century comprise a generation focusing on their own future. It is not a struggling generation but rather one evading or minimizing their activity in spheres which do not bring them direct benefi ts. Whatever is not practical, needed for today, is discarded.
Le Giornate Mondiali della Gioventù – i giovani e il beato Giovanni Paolo II
Kiciński, Andrzej (The Pontifical University of John Paul II in Cracow, 2012)
Many people say that World Youth Day is Pope John Paul II’s best invention. However, he used to say that it was the young people themselves who invented it. The Pope felt that the Church’s concern for the younger generations should be made known. He issued invitation to young people to come to Rome for Palm Sunday. After two gatherings, at the end of 1985 he announced the institution of the World Youth Day that was to be celebrated every year in the dioceses. The diocesan celebrations were soon joined by international gatherings. The author of this article presents World Youth Day as the Church’s Day for youth and with youth. This idea is not an alternative to ordinary youth ministry, often carried out with great sacrifi ce and self-denial. Indeed it intends actually to consolidate this work by offering new encouragement for commitment, objectives which foster ever greater involvement and participation. By aiming to foster greater fervour in apostolate among young people, the Church desires to make them the protagonists of an apostolate which will spread to the other ages and situations of life in the ambit of new evangelization.
El recto entendimiento del consentimiento matrimonial según Juan Pablo II
Tejero, Eloy (The Pontifical University of John Paul II in Cracow, 2012)
Pope John Paul II in his teaching on marriage had not limited the issue only to the principle that matrimonial consent makes marriage, but he put a real challenge in front of the canonists stating that the proper understanding of the consent may not be reduced to a certain historical patterns, but must be developed on the basis of anthropological and legal sciences. The article discusses four issues. Firstly, the author engages in the issue of impoverishment of ius in corpus as an essential element of the contract of marriage. Then, she sketches the view of the Second Vatican Council on matrimonial consent as a mutual gift of one person to another. Subsequently, the author deals with the influence of personalism on the legal dimension of marriage. Finally, she presents the personalistic criteria in the Magisterium of John Paul II and its immediate legal dimension.
La Encíclica Sollicitudo rei socialis y la preocupación de Juan Pablo II por el desarrollo de los pueblos. Reflexión en el 25 aniversario de la encíclica Sollicitudo rei socialis
Kantor, Robert (The Pontifical University of John Paul II in Cracow, 2012)
The Catholic Church’s teaching on the development of the nations is generally included in two documents: Populorum Progressio by Pope Paul VI and Sollicitudo rei socialis by John Paul II. This year marks the 25th anniversary of publishing the Encyclical Sollicitudo rei socialis, hence the motive for writing this article. A characteristic feature of the teaching of John Paul II, which we find in this Encyclical, is the ethical dimension of development. The Pope repeatedly drew attention to the inequitable distribution of material goods in the world. He stressed that “True development, in keeping with the specific needs of the human being – man or woman, child, adult or old person implies, especially for those who actively share in this process and are responsible for it, a lively awareness of the value of the rights of all and of each person. It likewise implies a lively awareness of the need to respect the right of every individual to the full use of the benefits offered by science and technology” Sollicitudo rei socialis 33. This article consists of the four following issues: 1. Populorum Progressio and a new analysis on the development of the nations; 2. The main motive for the publication of Sollicitudo rei socialis; 3. The concept of development in the teaching of John Paul II; 4. Topicality of the papal document – 25 years later.
The John Paul II Institute at the Catholic University of Lublin www.kul.lublin.pl/ijp2 www.ethos.lublin.pl
Ritter, Cezary (The Pontifical University of John Paul II in Cracow, 2012)
Building from the heart in Nowy Sącz… A story about the commemoration of John Paul II
Broda, Małgorzata (The Pontifical University of John Paul II in Cracow, 2012)
Topicality of John Paul II’s Pedagogical Message
Rynio, Alina (The Pontifical University of John Paul II in Cracow, 2012)
The purpose of this study is to outline the sources and aspects of the timesurpassing topicality of the Pope’s vision of integral education apparent in his anthropological, permeated with faith, reflection on man. In his vision, the internal perception conditions the integral education of man. The research confirms the thesis that the Pope’s pedagogy assumes an “adequate anthropology” and opens the human heart to the objective order of truth, including truth about Christ as “the centre of the universe and of history” (Redemptor hominis, 1) and to the fundamental truth about man. The Pope’s pedagogy with its anthropological grounding is topical due to the fact that it offers, contemporary times permitting, a complete vision of human education. This vision goes against the culture of lost faith, dehumanisation, nihilism, and existential cynicism, and also against axiological relativism. In this vision, science, technology, art, peace, justice, God, true religion, nature, grace, faith, hope and love are not in complementary distribution, but complement each other. The timeless source of the topical quality of the Pope’s pedagogical message appears to reside in the compatibility and completeness of the human image it provides. It investigates the complex matter of education and the individual story of shaping personalities of outstanding individuals. With due respect and unanticipated amazement, it also provides an outline of the Catholic interpretation of education and the human condition.

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