Polonia Sacra, 2005, R. 9 (27), Nr 17 (61)

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    Jana Pawła II wizja zadań nowej ewangelizacji wobec współczesnej kultury
    Ligęza, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    It is a feeling of the Church that both practical atheism and religious indifference hurt the integral image of man, separating faith from morality, reducing human life barely to the dimension of here and now. In his encyclical “Veritatis splendor” John Paul II outlines for the Church one of the most serious pastoral tasks, which first has to deal with removing religious indifference on various planes of contemporary man's life and skillful combination in man's attitude – of faith and morality so that there would be fewer and fewer of those who think and live in such a way “as if God did not exist” These are the challenges the new evangelization has to face.
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    Człowiek jako imago Dei w teologii i w nauczaniu Jana Pawła II
    Szczurek, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    It appears from statements made by the pope on different occasions that being a likeness of God constitutes a very important element of the whole truth about man. It expresses man's great dignity and enables proper understanding of his identity. It reminds us of man's origins and the aim of man's life, which is given a proper sense. For contemporary man, who is often lost and sees no sense of life, this truth appears as liberating to a new hope and opening new possibilities. Can there be anything more beautiful than making oneself more and more like God, the Creator, Himself? To be a semblance of three Personal God means to reflect in one's whole person the revealed truth that “God is charity" ( 1 J 4, 8.16).
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    Prawa człowieka w świetle nauczania Jana Pawła II
    Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    The process of strengthening human rights has gathered momentum. Today it can be said that the process aims at encompassing all nations of the world. A consensus on a few rules that define social, national and international operation is within reach and can already be seen on the horizon. A belief, or maybe just an intuition, that every person as such has innate dignity which endows him with rights and duties in relations with others lies at its basis. It may be said that today human rights bridge the gap between a concept, well-known in Christianity, of the natural law and the development of democracy in modern times. Human rights constitute a common value of the entire mankind since every person, regardless of his/her personal beliefs, has within him/her the image of God, and thus deserves respect. Pope John Paul II, for whom dignity of a human being was an indication of a conception of absolute and integral human rights and, as a result, their normative basis, often expressed this conviction. As dignity of a person is not a result of a social contract, development of social relations throughout the history or a dictate of any authorities, human rights, which are every person's due, are the rights whose existence does not depend on any legislature or social ruling, either. They are primary to society and state and prior to them at the same time.
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    Duch Święty i duchowość w świetle katechez sł. Bożego Jana Pawła II „Duch Święty w życiu wewnętrznym człowieka”
    Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Les catéchèses «Le Saint-Esprit dans la vie intérieure de l'homme» constituent une invitation forte à la rencontre sérieuse et approfondie avec la problématique liée à la spiritualité chrétienne telle que la fait connaître le «Magisterium Ecclesiae». Ces catéchèses soulignent que par sa nature et mission le «Magisterium Ecclesiae» est strictement en relation avec la spiritualité comme témoin, initiateur, propagateur. Tout cela appartient à la vocation propre à l'Église qui vit comme coeur, milieu et apôtre de telle spiritualité (comprise comme discipline théologique aussi bien comme une manière de vivre) par laquelle l'homme rencontre les trois Personnes divines et reçoit la chance d'approfondire sa communion avec Elles. L'homme se trouve ainsi, enrichi et fortifié d'une telle façon dans l'amour désintéressée, en présence du Père et du Christ et du Leur Esprit ainsi qu'en présence de ses frères et soeurs, du monde dans le quel il vit et de soi-même; «se trouver en présence» signifie ici entreprendre, en collaboration et grâce à l'Esprit qui mène tout à bonne fin, d'appropriées fructueuses actions (par ex. 72,6; 73,6; 75,5). Les catéchèses «Le Saint-Esprit dans la vie intérieure de l'homme» offrent aussi la possibilité de mieux comprendre comment selon le serviteur de Dieu Jean Paul II (qui s'exprime au nom de l'Église, de ses séculières expériences et espérances) l'Esprit du Père et du Fils, ensemble avec le Père et le Fils participe à cette oeuvre, comment II est proche de chaque homme, comment II aide efficacement chacun, promeut au rang de son collaborateur pour le bien de la personne donnée et de tous les autres.
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    Jan Paweł II o sektach
    Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    From the very beginning of its existence the Church has had to take up disputes with religious, philosophical and cultural thought. In this way it has been able to maintain its own identity, define itself and “tell” the world the basic truths of the Gospel. A belief in possibilities of good in man, enriched by the activity of God, was the source of the pastoral optimism of Pope John Paul II and a vision of a civilization in which love and life will rule. Simultaneously, bravely and consistently he pointed at particular dangers of the present religious culture. An example of this might be Pope's pastoral attitude to the phenomenon of sects and a broadly understood New Age trend. As a result of cooperation between the Secretariat for Christian Unity, the Secretariat for Non-Believers and the Pontifical Council for Culture a document was published by the Holy See in 1986 “Sects or new religious movements. A pastoral challenge” It was prepared on the basis of about 75 addresses and documents received before October 30, 1985 from regional and national Episcopate Conferences. In his address on the World Day of Migration in 1990 enitled “The Danger of Prozelytism of Religious Sects” John Paul II gave the subject of sects detailed consideration. In 1991 Pope John Paul II assembled a special meeting of cardinals, a special consistory, in order to discuss the issues which he considered immediate. One of the subjects was an increase of “new religious movements” The subject of pastoral response to the phenomenon of the appearance of sects in social life was present in many speeches and homilies of John Paul II. Teaching on dangers caused by delusion and manipulation of sects was also present in the last address of John Paul II to the young of the whole world, published on the occasion of the 20th World Youth Day in Cologne (it was held on August 15-21, 2005), which has a special, symbolic meaning of the pope's last will left to the young. The pastoral attitude of John Paul II to sects and new religious movements had a fully biblical justification. It stemmed from his personal conviction, which he expressed many times, that pastoral activity has to take up tasks and challenges posed by the contemporary world.
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    Mariologia kontekstualna Jana Pawła II Bóg Trójosobowy – Maryja – Kościół
    Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    The theology of John Paul II, read and interpreted in the trinitarian context, brings new considerations and initiates a quest for new justfications, also in the field of ecclesiology and mariology. The Holy Father frequently expressed this; not only in his many addresses, but most of all in such encyclicals as Redemptoris hominis, Dives In misericordia, Dominum et vivificantem, and primarily in a closely related Mariological encyclical Redemptoris Mater. It is devoted not only to the historical Mother of Christ, but also to her role in the redemptive act of Three Person'd God and the continuation of this work in the Church. Hence, as John Paul II underlines, noone is capable of a more complete expression of human bonds with the Redeemer of man, born of Mary, with God rich in mercy, who chose Mary to be the Mother of His Son and Lord and Enlivener, by whose might she conceived, than She who is Lord's Servant and Mother of the Church. The mystery of redemption takes shape and finds explanation in the cooperation of Mary with the work of the Redeemer through faith, hope and ardent love to restore the supernatural life of human spirit.
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    Dialogiczna postawa Jana Pawła II drogowskazem dla polskiej edukacji
    Śnieżyński, Marian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    John Paul II was a master of dialogue. Treating the people he met with respect and trust he told them that they were able to choose good, know the truth, love and responsibiliy. At the same time he woke them to thinking and pondering over the significance of what they were doing and who they were. He addressed his message of faith and hope to each and every one of them. He treated every person he encountered as the only one, unique individual, who has an unquestionable right to harmonious and versatile development, free expression of thoughts, protecting his/her intimacy, dignity and a right to err. In order to make an educational dialogue art, information should be processed in a way that will make it wisdom, which will motivate pupils into living according to values and lead them to understanding themselves and others. Knowledge then should be transformed into wisdom. In discovering this knowledge and constructing wisdom stress should be laid on a high level of personal relationship, both in verbal and non-verbal aspects. The art of the dialogue should be based on cognitive curiosity of pupils, critical approach, tolerance and pluralism, courage and oppeness for another person, optimism and love, but also on humility and credibility. If we can respond to that challenge, we stand a chance to come close to attaining pedagogical mastery, which can lead to our recognition by pupils as persons worthy of esteem and respect.
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    Rotalne przemówienia papieża Jana Pawła II
    Rozkrut, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Scorrendo i ventisei discorsi tenuti da Giovanni Paolo II alla Rota Romana in occasione della inaugurazione dell'anno giudiziario (1979-2005 – soltanto nel 1985 il Papa non ha incontrato il Tribunale della Rota Romana), scopriamo un tesoro di dottrina che non si limita soltanto a problemi strettamente giuridici o matrimoniali ma spazia su un più vasto campo ecclesiologico, morale e teologico. Il pontificato di Giovanni Paolo II inizia quando erano già in corso i lavori di preparazione del Sinodo dei Vescovi del 1980, dedicato al matrimonio e alla famiglia. La Familiaris consortio e promulgazione del nuovo Codice di Diritto Canonico, determinano in grande misura le problematiche sviluppate nelle allocuzioni di Giovanni Paolo II alla Rota Romana. Le allocuzioni, secondo U. Navarrete, hanno esercitato e continuano ad esercitare una funzione dottrinale-direttivo-normativa.
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    Ponadczasowe przesłanie wychowawcze Jana Pawła II skierowane do młodzieży
    Mastalski, Janusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Der Autor dieses Artikels stellt Johannes Paul II. auf eine synthetische Weise als einen Erzieher der jungen Generation dar. Im ersten Teil zeigt er die grundsätzlichen Prinzipien der philosophisch-theologischen Idee der Erziehung, die von Karol Wojtyla bearbeitet wurde. Das Konzept dreht sich um zwei Begriffe: den christlichen Personalismus und den Erziehungsnormativismus. Theoretische Grundsätze der päpstlichen Erziehungsvision lassen die Analyse der grundlegenden Ebenen, die sich auf die Erziehung der Jugendlichen beziehen und die der jungen Generation auf verschiedene Art und Weise von Johannes Paul II. übertragen wurden, zu. Unter ihnen wird auch die Rolle Jesus Christus – des Freundes in dem Erziehungsprozess analysiert; und auch die Wirkung des Heiligen Geistes, der sich jeder junge Mensch öffnen sollte. Auf Grundlage der päpstlichen Homilien und Dokumente werden im weiteren Teil des Artikels die zehn Stützen der Kinder- und Jugendendlichenerziehung und – selbsterziehung besprochen. Zu diesen Stützen zählen: die Sorge um das Gewissen, aus dem Christusvertrauen fließender Mut, die Selbstentwicklung, die Entdeckung der wahren Berufung, das Bauen der Zivilisation der Liebe, das Prinzip: „mehr sein, weniger haben”, die Sorge um die Freiheit, die soziale Verantwortung, das Streben nach Ideal und das Ablegen eines guten Zeugnisses.
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    Jan Paweł II – święty na XXI wiek
    Wronka, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    L'autore si ferma sul fenomeno del Santo Padre che continua ad affascinare e attirare, soprattutto i giovani, la generazione di Giovanni Paolo II – come loro stessi vogliono chiamarsi. Lo testimonia il processo della beatificazione iniziato così presto, il che non accadeva dai tempi medievali. La santità che sembrava già superata, nel caso del Papa Wojtyla si dimostra di nuovo molto attuale e attraente, appare come l'umanità compiuta e la pienezza di vita. La dedizione a Dio non lo ha allontanato dagli affari umani, bensì gli ha permesso d'intraprenderli tutti in modo libero e responsabile. Il Santo Padre sapeva rallegrarsi di ogni manifestazione della vita, unire in modo armonioso i suoi diversi aspetti, grandi e piccoli, gioiosi e difficili, distinguendo le cose importanti da quelle meno importanti. Tale sintesi era possibile per mezzo della grazia divina, alla quale egli si apriva attraverso la preghiera frequente e la partecipazione piena di fede ai sacramenti e con la quale collaborava in modo perseverante. La figura dì Giovanni Paolo II si iscrive nella cerchia delle personalità di spicco a cavallo dei millenni: Madre Teresa di Calcutta, Fra Roger di Taizé, Chiara Lubich, fondatrice del Movimento Focolari, e molti altri che operavano su scala mondiale oppure nei limiti di un paese o regione, come card. Stefan Wyszyński. Essi hanno lasciato la loro impronta sul mondo contemporaneo con la forza della loro individualità e con la conseguenza del loro agire. Li caratterizzava soprattutto la radicale scelta di Dio, il collocarlo al primo posto, il loro deciso schierarsi dalla parte di ogni uomo, specialmente quello più debole, e la sensibilità alla parola, la principale manifestazione dello spirito umano e divino. Con il loro atteggiamento si sono opposti alle fatali tendenze, presenti nel mondo già da un tempo: il rifiuto di Dio, l'indifferenza verso l'uomo e la devaluazione della parola e hanno introdotto il mondo sulla via della pace e dell'autentico sviluppo. Così tutti loro hanno realizzato l'appello del Concilio Vaticano II alla santità sulla misura dei tempi contemporanei e confermato il suo carattere profetico. Grazie a loro il tempo della scarsità spirituale e religiosa che viviamo sta cambiando nel tempo dei santi. Spetta a noi intraprendere l'eredità di Giovanni Paolo II e di altre guide sprituali della nostra epoca e costruire la civiltà di amore, fondata sul Dio pieno di misericordia, nella quale ogni uomo potrà vivere degnamente.
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    Spór Jana Pawła II z milczącą apostazją człowieka sytego w Europie
    Wypych, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    From the beginning of his pontificate John Paul II expressed a wish that Europe should breathe with “two lungs” He considered his appointment to St. Peter's chair as a sign of Providence calling for unification. He was convinced that those who believe in Christ should have a considerable part in this process. Upon the establishing of the Solidarity movement in Poland and pulling down the Berlin Wall the pope opened a Special Assembly of World Synod of Bishops (1991 and 1999) so that the participants might try to read what the Holy Spirit was telling the inhabitants of Europe in the new situation. The participants saw an urgent need of a new evangelization of Europe and preaching hope to its inhabitants. Although the population of Europe comprise nations of various languages, traditions, cultures and civilizations (Greek and Roman civilization together with Germanic, Celtic, Anglo-Saxon, Hungarian-Finnish, Slavonic world, the world of the Jewish and Islamic tradition), the evangelization – by creating a certain unity – influenced the legislative, artistic, literary and philosophical spheres. We owe the evangelization of Europe to St. Peter and St. Paul, the patron saints of the continent, as well as numerous hosts of thinkers, scholars, explorers, inventors, politicians and saints. The merits of the missionaries of Europe, who preached the Good News and spread intellectual and technological progress on other continents, cannot go unnoticed, either. John Paul II stresses the fact that religion cannot be reduced just to the life private sphere as these are Christian values that should have influence on the unity of Europe and shape the life of its inhabitants also today. It is necessary to respect human dignity and man's inviolable rights: to live, to freedom of conscience, thought and religion, physical and psychological inviolability. In social, economic and political life a necessity of a good conscience is felt. Influence of the Gospel on creating European culture is also important as a nation exists “because of culture” and “for culture” and thanks to its genuine culture becomes fully free and sovereign. Mass media – imbued with Evangelical values – awaken conscience, guard man's rights, direct man's awareness to good, freedom, justice and peace. Ignoring ethical rules by technological progress may lead to a crisis. There will be no true unity if Europe does not become a union of spirit. These convictions on the roots of culture in Europe do not hide from the pope's sight a very realistic assessment of the present religious and social situation on this continent. Numerous wars led to discrimination, persecution, spreading of the “culture of death”, contempt for man and and his rights. The regimes of the after-war period made the situation still worse. The consumption attitude has led to an unjust distribution of material goods and the number of the poor, the unemployed, pensioners and numerous families has been on the increase. The globalization process may lead to a situation in which the rich will grow in their wealth, while the poor will become yet poorer. Economic factors cause disintegration of family, have negative influence on birthrate, there appears dangerous manipulation in the field of genetics and embriology and life from the moment of conception to natural death is no longer respected. A loss of balance can be observed primarily in man's moral and spiritual sphere – subjectivism, moral and ethical relativism, also in the sphere of cognizance. The result is an inner vacuum, losing the sense of living while the process of secularization, agnosticism, secularization, thrusting religion to the private sphere of man's life are the reason why many live as if God did not exist.
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    Jana Pawła II zdumiewanie się człowiekiem
    Łysień, Leszek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    John Paul IIs amazement at a human being – visible in his thought – apears on many levels. On the philosophical level, having applied the methods of philosophical discourse, Wojtyła reveals a deep structure of man – person through an act. This requires adequate explanation. The pope finds it in the biblical Revelation, which shows man as an image and likeness of God. The level of biblical discourse or theological reflection enlightens the level of philosophical reflection on man, revealing new possibilities. The level of philosophical reflection justifies a reference to theological discourse, as a proper explanation of the issues revealed by philosophical thought. Converging of these kinds of discourse shows an integral picture of man.
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    Mowa na Areopagu w ujęciu św. Łukasza i Jana Pawła II. Analiza Dz 17,16-34 oraz Wirkungsgeschichte
    Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Analysis of the pericope (Acts 17, 16-34) leads to a conclusion that the report of the Apostle's stay in Athens is the work of Luke. The auditorium presented by him on the Areopagus is to be representative for the educated circles of pagan environment, while Paul's address becomes a paradigm of evangelization in such an environment. The Apostle in his speech expresses relevant biblical truths using notions universally understood and well-known in the philosophy of the day, however, he does not betray the revealed truth. His reference to his listeners' outlook constitutes a starting point for the later corrections, especially with reference to the nature of God and the relation of the Creator to creation and eschatology. The entire speech of Paul is not yet another invitation for discussion but the preaching of faith in the biblical sense, which should result in a conversion. The Apostle was presented as a professionally prepared and uncomprimizing preacher of the revealed truth, while his listeners represent possible approach to keryssein Research of the influence of the text under analysis (Wirkungsgeschichte) on the person of John Paul II and his teaching leads to a conclusion that the pericope (Acts 17,16-34) had a considerable influence on the directions which he formulated for the modern evangelization and the engagement of Christians in the world. In his reading of the pericope Acts 17, 16-34 the pope draws our attention to a necessity of respecting every culture and person who lives in it, whether he becomes an addressee of the Gospel, a partner in a dialogue, a potential ally in building a more humane and just community or not. Paul's inculturation of the biblical message constitutes for John Paul II an incentive to enter various contemporary areopaguses with the rules of the Gospel always in a way understandable for contemporary man and faithful to the truth of the Revelation. The pope draws special attention to the presence of the believers in mass media, which he names the most important contemporary areopagus. John Paul II extended the meaning of the term “Areopagus” The pope relates it not only to keryssein preaching of faith but to any educational and pedagogical activity, creation of culture, participation in the media and to undertaking joint responsibility in the social and political sphere.
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    Karol Wojtyła w Ziemi Świętej
    Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    A pilgrim setting off on a pilgrimage to the Holy Land and to its focal point Jerusalem wishes first of all to meet Christ. For this is His Land, the land of His birth, wanderings, teaching, Passion, death and Resurrection. One of the pilgrims to the Holy Land was Karol Wojtyła, later John Paul II. His pontiff pilgrimage to the Holy Land is known better, so the article deals with the pilgrimage which bishop Karol Wojtyła undertook in 1963. On the basis of the Letter to Priests o f the Cracow Archdiocese of January 1964 the author of the paper attempts to recreate the events of the pilgrimage (Karol Wojtyła describes it according to the chronological events from Christ's life) and comment on the description of various places. Fragments of a poem in which bishop Wojtyła included his impressions of the meeting with the Holy Land are quoted.
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    Specyfika społecznej misji rolników w świetle nauczania Jana Pawła II
    Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    The Church in its teaching discerns all professions, states and conditions. It takes a keen interest in agriculture, which is now faced with a lot of difficulties and problems. In Poland, too, a crisis of the traditional model of farming caused by the erroneous ideology and practice of the past decades, which resulted in its underdevelopment in comparison with modern European agriculture supported for many years by state subsidies, has deepened for the last few years. In its very nature farmer's work is connected with land entrusted to people by God. The gift of land is also connected with responsibility for it. Man is responsible before God for this entrusted gift, therefore it is his duty to wisely use its produce. The process of subduing the earth depends on many different factors: on talent, skills, man's work and essential means. Farmers cooperate with the Creator in sustaining life by supplying their brethren with food. This accounts, to a large extent, for the dignity of work on land. For it is the fulfilment of a commandment God gave man at the very beginning “Be fruitful, and multiply, and replenish the earth, and subdue it” (Gen 1, 28). It can be said that the bond between the farmer and his land is sacred in character. Man who lives and works in the country almost instinctively experiences God's might and kindness through everyday experience of the blessing of the power of nature. For centuries one of the basic duties of the farmer in the Polish tradition was to protect his father's legacy and care for the land; as this land was expected to produce crop from generation to generation. Farmers not only supply others with food, but also – through their strong faith - teach us that material matters should not conceal the most important goal from us; willingness to devote our own toil for the benefit of others and entrust ourselves humbly to God's Providence. The development of a just society demands respect for the farmer's work. He is entitled to receive efficient aid, not alms or a substitute for justice. The basic right and requirement of dignity of a man working on land is an ability to draw the means necessary for himself and his family from his labour.
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    Filozofia pracy w nauczaniu Jana Pawła II kluczem dla współczesnych czasów
    Barcik, Anna (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    John Paul II has changed a recent outlook on human work, economic system and worker. These problems are now perceived in a larger cultural and civilizational framework, wider social space and personalistic philosophical perspective. They are entwined with the dignity of a human being and his/her subject role in the sphere of human activity, the natural law and theological Christological anthropology. These aspects delineate John Paul Il's unequivocal approach to human work. He positions the development of man and mankind in work and draws our attention to creativity of a person, who should improve through his/her life and work and shape the world in a more and more human way. The process of becoming consists in submitting material goods to the primary goal: attaining moral excellence. It is therefore essential – in the words of John Paul II – to “know how to have” in order to “be more” Having and being, as two forms of human existence, are at the core of the idea of the modern economic system in the world; its moral and spiritual dimensions. Dicsrepancies between these two elements of work lead to pathology of work and social illness. John Paul II, the greatest man of the century, encourages us to develop ourselves and better the future. The Holy Father believes that each and every person is born to change the world through his/her creativity. He admired those people who were able to overcome their own weakness, such as an American guitarist who lost his hand, but whose love of music was stronger than the disability. He learnt to play with his toes. The pope admired the countries and nations that rejected passivity and apathy, and jointly and unanimously changed the face of the world, thus becoming God's allies.
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    Transcendencja osoby centralnym elementem antropologii Jana Pawła II
    Stala, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    The category of a person belongs to one of the key notions in the philosophical and theological reflection and pastoral service of Karol Wojtyła, later John Paul II. Man is not a self-sufficient entity here, but one that is rational, dialogical and rooted in God. Various manifestations of false anthropologies are juxtaposed with integral humanism, in which religion unfolds for a man-person almost unlimited perspectives, while often popular trends of atheist humanism deprive man of his transcendence, annihilate its ultimate goal, make him unable to learn good and truth and experience beauty. In this context the pope draws our attention to the fact that the source of man's transcendence is the transcendence of God. God, who surpasses the world, calls man, who was created to His likeness, to surpass the world, too. Amidst various anxieties troubling mankind today John Paul II appears as a harbinger of Christ and, at the same time, a protector of man, who bears a special semblance to God.
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    Aspekty biblijnego doświadczenia wiary w encyklice Redemptoris Mater. Doktryna i pobożność
    Jurczyński, Jacek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Experience is very cosely associated with every person's life. From the very first moments we make contact with the surrounding world, discover it and learn about it. We also experience ourselves, discover who we are and what the tasks facing us are. Man does not solely experience himself and the surrounding world. It is also the supernatural reality that we encounter. We discover God in ourselves and in the world. We accept Him in our mind and senses. In order to do this we must believe, accept the existence of God in the life and history of mankind. One could agree with an opinion that without the experience of God there would be no faith. People experienced God and passed their experience on to others. Copious problem matter connected with the experience of faith interested Karol Wojtyła, Pope John Paul II. The article reflects on the subject undertaken by the pope in his encyclical “Redemptoris Matter”.