Wyniki wyszukiwania - Biblioteka Nauki

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Ekonomiczna aktywność państwa w społecznym nauczaniu papieża Jana Pawła II

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Kowalczyk S. , John Paul II Catholic University of Lublin

Annales. Etyka w Życiu Gospodarczym

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2015

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tom 18

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nr 3

EN

The subject matter of the paper is the John Paul II teachings on the fields of a state’s activity in economic life. The first part of article talks about general elements of economic order: private property, liberal market, a just salary for labour and the participation of workers in the control of a business. The second part of the paper confirms that the state ought to create a solid infrastructure of economy and to find a good balance between different sectors of economic life. The last part of the paper shows that the state ought to interfere sometimes in the economic field, for example, to combat unemployment and poverty, or to protect the family.

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Polityczne aspekty wizyty Jana Pawła II w Muzeum Auschwitz-Birkenau z 7 czerwca 1979 roku

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Klima Z.

Wadoviana. Przegląd historyczno-kulturalny

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2014

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nr 17

87-103

EN

The visit of John Paul II at the Auschwitz - Birkenau was an extraordinary event for both the faithful of the Catholic Church and the Communist authorities. The paper presents the progress and impact of a visit to the Museum. A very important element was the message of the Holy Father for human dignity and the need for dialogue between different religions and nations. The visit of John Paul II in Auschwitz Museum had great symbolic meaning. It was accompanied by a large media interest.

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Jana Pawła II apel o etyczny wymiar globalizacji

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Michalak U.

Annales. Etyka w Życiu Gospodarczym

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2008

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tom 11

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nr 1

EN

In the teaching of John Paul II’s the need of solidarity globalization is particularly stressed out as well as that of humanization of globalization processes. With the aim of doing it, one should be guided by unchanging social values: the truth, freedom, justice, solidarity, subsidiarity, love. The globalization has two faces: ▪ the benefits which it brings to the world, individual countries and its main beneficiaries, that is international corporations. ▪ negative effects which the developing countries and all people of the world experience (climatic changes, emission of harmful substances, drug addiction, moral nihilism, gradual decrease of human importance). It happens that complex processes caused by economical globalization make their way towards changing a human being into an element of a market, a bartered good or a factor devoid of meaning for decisive choices. As a consequence, a person may feel annihilated by impersonal mechanisms on a world’s scale and may gradually lose his own identity and personal dignity. Key words:

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Konstytucja Apostolska "Ex corde Ecclesiae" – aktualna propozycja dla świata akademickiego

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Michalski M.

Annales. Etyka w Życiu Gospodarczym

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2009

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tom 12

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nr 1

35-44

EN

Pope John Paul II’s Apostolic Constitution Ex Corde Ecclesiae is not a new document. It was published almost twenty years ago – in 1990. Nevertheless it seems that it’s not very well known in Poland. Although it is mainly addressed to Catholic universities, one has to admit that it gives insightful description of academic world’s nature in general. This constitution recalls basic objectives and calling of academia. Ex Corde Ecclesiae is an important voice that speaks about the mission and identity of university, which can be understood in two perspectives. First – in European dimension – it reminds us where Old Continent’s intellectual heritage and achievements come from. Secondly – in our Polish perspective – Apostolic Constitution Ex Corde Ecclesiae – may be a valuable signpost for our developing and reforming academic world, which not always seems to understand its identity and mission properly.

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Prawda ekonomiczna według Jana Pawła II

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Knabit OSB o. L. S.

Annales. Etyka w Życiu Gospodarczym

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2009

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tom 12

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nr 1

13-18

EN

It is important to specify terms – the truth is conformity of a word to a thing or an event, whereas a lie is making the truth unavailable to someone who has the right to it. John Paul II promoted the essential truth that a man is God’s creation; God knows what is good for his creation; human person is God’s image, then should act in such a manner that the image is clear. Faith has moral dimension-it is moral dimension. It is the source of practical involvement which remains in harmony with faith. The principles of one’s conduct are God’s commandments, whereas individualistic ethics, practised in the spirit of illusory freedom, prevents us from discovering the only certain truth-God. Contemporary crisis of society is that faith is rejected and as a result there is breaking off the essential and constitutive bond between the truth and freedom. In economy we can see that the truth in one’s conduct cannot withstand the style of the present geared towards profit. It is proper that the Church supports profit but the profit cannot be the only regulator of a company’s life. There are still human and moral factors. Economic growth should respect human values. Freedom in the economic and social area cannot be torn out from the truth about a human being. The meeting of the Church and the workers’ movement in 1980 showed that it is possible to demand ethics in economy in the name of the truth of a human being-then the civilisation of love is created with its main principles: a person before a thing, more important to be than to have, ethics before technology, mercy before justice, defeat evil with good. Problems existing in this area cannot be disregarded. The matter is important and urging – otherwise, as Pope Leo XIII said in the Encyclical Rerum Novarum, delaying would make evil incurable.

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Afrykańskie dzieło papieża Jana Pawła II

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Łatak K.

Forum Politologiczne

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2006

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tom 3 - Kontakty polsko-afrykańskie. Przeszłość, teraźniejszość, przyszłość

229-237

EN

The article refers to very crucial element of the pontificate of the John Paul II, his engagement in Catholic Church matters in Africa, and his wider concern of African people. Before showing different forms of the engagement of the John Paul II, the situation of the contemporary Catholic Church in Africa was presented. The Pope expressed his interest on Africa and its citizens in many ways. During his pontificate he made 14 pilgrimages to the African continent (in 1980, 1982, 1985, 1988, 1989, 1990, 1992, 1993, 1995, 1996, 1998, 2000) and visited 42 countries. On the international scene he was an advocate of African people and supported initiatives which could solve political, social and economic problems of the continent (especially military conflicts, hunger, diseases e.g. AIDS, economic injustice). In the end of article synthetic depiction of results of the engagement were characterized.

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Santo subito – beato adesso – Jan Paweł II na łamach prasy polskojęzycznej we Włoszech (2005-2011)

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Rółkowska M.

Studia Ełckie

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2011

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tom 13

257-268

EN

The aim of the article is to introduce the image of John Paul II in years 2005-2011 in the Polish language periodic “Our world” published in Italy by Italian publishing company for Polish society in Italy. The biweekly magazine, created by Polish journalists, devoted The Pope during the 6 years 33 texts in its paper version and many ones on the internet side. The journalists wrote about many topics connected with John Paul II: the celebrations of the anniversaries of His death, the trial of the beatification, the places which were named after The Pope, the cultural and artistic events which took place to commemorate Him. This topic, hopefully, can be interesting for people in Poland because, firstly, we just celebrate the beatification of John Paul II and, secondly, the magazine is rather unknown in our country and shows a part of everyday life of Polish society in Italy.

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A POLISH POPE AND AN AMERICAN PRESIDENT: 1979–1989

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FAFARA R. J.

Studia Gilsoniana

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2014

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tom 3: supplement

497-522

EN

The author examines the shared religious and intellectual conviction, toughness, and an abhorrence of communism of Pope John Paul II and President Reagan that contributed to the demise of that system in Poland. The author discusses similarities between these two men; their approaches to communism; their meetings beginning in 1982; the hypothesis of a “holy alliance,” and concludes that based on available evidence to date, a strong case can be made that the Pope and Reagan jointly did more than any others to bring about the fall of communism, the collapse of the Soviet Union, and the end of the Cold War.

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Pierwszeństwo wolności przed równością jako zasada demokracji. Między Jean-Jacques Rousseau a Janem Pawłem II

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Kieliszek Z.

Forum Politologiczne

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2012

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tom 14 - Politologia w chrześcijańskiej myśli społeczno-politycznej

143-182

EN

In the article the author tries to answer the question: the protection of which of the two values - liberty and equality - should be a priority in a properly functioning democratic society. In subsequent parts of the article he looks at the four projects of public policy, which proposed in the last three centuries the prominent observers of social life. The first postulate comes from J.J. Rousseau - the fundamental condition of the good society is to ensure equality of all its members. Then the opposite concept was formulated by K.R Popper, that the basic principle is to protect the public life of freedom. In another passage the author cited the idea of A. de Tocqueville, that in a properly functioning democratic society, religion plays a central role and only its presence in the public space ensures effective protection of freedoms of citizens. The last part is dedicated to John Paul Il's observation that the Christian vision of the human interacts with the ethos of a democratic society, where fundamental value is freedom. Based on the analyzes author comes to the conclusion that the principle of democracy is to give the precedence of freedom over equality, and that the future of democracy, and the effectiveness of the protection of human freedom, is directly dependent on the active presence of Christians in the public life.

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Tourism through the Eyes of the Holy See

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Dziubiński Z.

Physical Culture and Sport. Studies and Research

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2009

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tom 46

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nr 1

254-260

EN

The Vatican's vision of tourism is based on Christian humanism, integral humanism and personalism. At the very core of the vision are human beings, who are not only the creators of tourism but also its ultimate goal, and for this reason all values of the natural world should be unconditionally subordinated to the good that are people. Consequently, the fundamental goal of tourism is to satisfy the needs of exploration, relaxation, entertainment and, first and foremost, the spiritual and intellectual needs of every person. Tourism has to help build a sense of community. It should also contribute to the elimination of poverty and foster the sense of responsibility for the environment. Tourism must not be exclusive to the rich and it should never be a time of depravity, promiscuity and, consequently, the degradation of people. Tourism should become an opportunity for all people to discover their contemplative dimension, giving them a chance to see God in nature and first of all, in other people.

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Zasady porządku społecznego w świetle nauczania Jana Pawła II

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Święs K.

Vox Patrum

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2008

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tom 52

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nr 2

1161-1170

IT

L’articolo tratta dei principi fondamentali del personalistico ordine sociale, quali sono presenti nelPinsegnamento di Papa Giovanni Paolo II. Si dice sopratutto di principio: del primato della persona umana, del bene comune, di solidarieta e di sussidiarietó. Questi principi si fondano sulPintegrale e realistica visione delPuomo, la quale e contenuta nell’antropologia cristiana. Vale a dire che questi principi avevano anche una funzione particolare per la societó polacca. Essi erano un crite- rio della volutazione etica dei cambiamenti del sistema politico. Per i fedeli laici questi principi sono uno stimolo per impegnarsi nel campo della politica ed econo- mia per proteggere cosi il bene di ogni persona eonie il bene comune di tutta la societó.

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Prezentacja książki o. dra Maksyma Adama Kopca OFM: Nie lękajcie się prawdy! Nieustanna nowość encykliki Veritatis splendor świętego Jana Pawła II, Olsztyn 2018, ss. 163

80%

Salamon W. G.

Studia Elbląskie

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2019

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tom 20

555-556

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Jan Paweł II a 1600. rocznica śmierci św. Cyryla Jerozolimskiego

80%

Częsz B.

Vox Patrum

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2007

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tom 50

159-163

FR

Dans cet article nous sommes reféré a l’epitre de Jean Paul II a l’occasion de 1600 anniversaire de la mort de saint Cyrille de Jerusalem. Au debut le papę ecrit de la vie de saint Cyrille et suivant il presente ses merites, qui ont décide pour apporter a ce Saint le titre: „Docteur de l’Eglise”. En suitę Jean Paul II enumere les themes principales dans les Catecheses du saint Cyrille, meme leur methode et leur contenu. A la fin le papę exprime son désir de revenir a l’espérance de la concorde et de la paix dans le pays, ou saint Cyrille a passe sa vie.

EN

Dans cet article nous sommes reféré a l’epitre de Jean Paul II a l’occasion de 1600 anniversaire de la mort de saint Cyrille de Jerusalem. Au debut le pape ecrit de la vie de saint Cyrille et suivant il presente ses merites, qui ont décide pour apporter a ce Saint le titre: „Docteur de l’Eglise”. En suite Jean Paul II enumere les themes principales dans les Catecheses du saint Cyrille, meme leur methode et leur contenu. A la fin le pape exprime son désir de revenir a l’espérance de la concorde et de la paix dans le pays, ou saint Cyrille a passe sa vie.

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Jan Paweł II a 1600. rocznica soboru konstantynopolitańskiego I

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Czerwień J.

Vox Patrum

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2007

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tom 50

129-135

EN

Fur Johannes Paul II. war das erste Konzil von Konstantinopel primar mit dem Credo verbunden, das zum gemeinsamen Nachlass aller christlichen Denominationen wurde. Das Symbol von Konstantinopel ist nicht nur ein Bindeglied zwischen einzelnen christlichen Konfessionen, sondern fokussiert diese auch zeitlich. Indem die Kirche(n) den Glauben von 150. Vatem von Konstantinopel annahm, zeugte sie durch Jahrhunderte lang von ihrer zeitlichen Identitat und Verbindung mit frtiheren Generationen der Glaubigen. Zum signifikanten Ausdruck dieser zeitlichen Einheit wurde die Annahme des Glaubensbekenntnisses von Konstantinopel durch das zweite Vatikanische Konzil. Die von Johannes Paul II. veranstalteten Feierlichkeiten zum 1600. Jahrestag des Konzils hatten den doppelten Charakterder theologischen Reflexion und pastoralen Aufforderung.

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Jan Paweł II a 1500. rocznica śmierci św. Seweryna z Noricum

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Drączkowski F.

Vox Patrum

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2007

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tom 50

137-143

EN

Der heilige Severin (410-482) wirkte in der Provinz Noricum an der Donau (das heutige Ósterreich). Sein Leben und Tatigkeit schilderte Eugippius im Werk Commemoratorium („Tagebiicher”). Der Papst Johannes Paul II. im Brief Quasi lucerna ardens, geschrieben zum Anlass des 1500. Todestages des heiligen Severin, betont die verstandige Verbindung des besinnlichen Lebens des Mónchen mit dem Wirken fur die Armen, Kranken, Verfolgten und Geschadigten. Fur Menschen von heute bleibt er das glanzende Vorbild ais Meister des geistigen Lebens, ais Organisator der Hilfstatigkeiten und karitativen Aktionen und auch Beschutzer der Menschenrechte.

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Jan Paweł II a 1550. rocznica soboru efeskiego

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Napiórkowski C. S.

Vox Patrum

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2007

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tom 50

123-128

IT

Si potrebbe pensare che sulla teologia delPEfeso non sia piu possibile dire ąualcosa di nuovo, eppure e possibile. E’ giusto affermare infatti che la Lettera del Santo Padre Giovanni Paolo II all’Episcopato delta Chiesa Cattolica per il 1600 anniversario del Primo Concilio di Costantinopoli I e per il 1550 anniversario del Concilio di Efeso (25 III 1981) offre una visione in ąualche modo rinnovata dellEfeso riconsiderandolo nelTottica del Concilio di Costantinopoli e del Vaticano II.1. Nel contesto del Concilio di Costantinopoli: alla tradizionale interpretazione cristologica e mariologica delPEfeso, Giovanni Paolo II aggiunge Pinterpretazione soteriologica (l’Efeso canto „un’inno alPonore delPopera di salvezza compiuta nel mondo attraverso Pazione dello Spirito Santo”), quella pneumatologica (l’incarnazione si fece per Pazione dello Spirito Santo ) e quella ecumenica (i due Concili appartengono alla stessa eredita della fede ). Egli sottolinea ugualmente la permanenza della fertilita spirituale di quei misteri. II Papa non si esprime sul problema di Nestorio ; non lo accusa di eresia ; il nestorianismo e l’insegnamento sbagliato sulla maternita divina rimangono legati, ma il movimento non ne e ritenuto il principale responsabile. 2. Nel contesto del Vaticano II: rifenrendosi alPinsegnamento del Vaticano II relativo alla presenza della Vergine Maria nel Mistero della Chiesa, Giovanni Paolo II da rilievo alla prospettiva ecclesiologica delPEfeso: lo Spirito Santo santifica in continuazione la Chiesa, le da la vita, abita nei cuori dei fedeli, conduce la Chiesa alla pienezza della verita, la unifica nelle sue communita e attivita pastorali, la dirige, la decora, la mantiene sempre giovane, la rinnova e la conduce alPunione totale eon il Cristo. Maria Santissima, unita allo Spirito Santo, sta realizzando la sua maternita nella Chiesa.

EN

Si potrebbe pensare che sulla teologia dell'Efeso non sia piu possibile dire ąualcosa di nuovo, eppure e possibile. E’ giusto affermare infatti che la Lettera del Santo Padre Giovanni Paolo II all’Episcopato delta Chiesa Cattolica per il 1600 anniversario del Primo Concilio di Costantinopoli I e per il 1550 anniversario del Concilio di Efeso (25 III 1981) offre una visione in ąualche modo rinnovata dell'Efeso riconsiderandolo nell'ottica del Concilio di Costantinopoli e del Vaticano II.1. Nel contesto del Concilio di Costantinopoli: alla tradizionale interpretazione cristologica e mariologica dell'Efeso, Giovanni Paolo II aggiunge l'interpretazione soteriologica (l’Efeso canto „un’inno all'onore dell'opera di salvezza compiuta nel mondo attraverso Pazione dello Spirito Santo”), quella pneumatologica (l’incarnazione si fece per l'azione dello Spirito Santo ) e quella ecumenica (i due Concili appartengono alla stessa eredita della fede ). Egli sottolinea ugualmente la permanenza della fertilita spirituale di quei misteri. II Papa non si esprime sul problema di Nestorio ; non lo accusa di eresia ; il nestorianismo e l’insegnamento sbagliato sulla maternita divina rimangono legati, ma il movimento non ne e ritenuto il principale responsabile. 2. Nel contesto del Vaticano II: rifenrendosi alPinsegnamento del Vaticano II relativo alla presenza della Vergine Maria nel Mistero della Chiesa, Giovanni Paolo II da rilievo alla prospettiva ecclesiologica dell'Efeso: lo Spirito Santo santifica in continuazione la Chiesa, le da la vita, abita nei cuori dei fedeli, conduce la Chiesa alla pienezza della verita, la unifica nelle sue communita e attivita pastorali, la dirige, la decora, la mantiene sempre giovane, la rinnova e la conduce alPunione totale eon il Cristo. Maria Santissima, unita allo Spirito Santo, sta realizzando la sua maternita nella Chiesa.

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Wierność tradycji. Jan Paweł II a 1200. rocznica soboru nicejskiego II

80%

Żurek A.

Vox Patrum

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2007

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tom 50

145-158

IT

NelPanno 1987 accadeva 1200 anniversario del concilio ecumenico di Nicea (787). Nella sua Lettera Apostolica Duodecimum saeculum Giovanni Paolo II ha ricordato il problema trattato dal concilio ma anche ha messo in rilievo alcuni punti essenziali risultati dalPinsegnamento di Nicea. Cosi il concilio viene non solo ricordato ma anche interpretato dalia prospettiva del successore di S. Pietro. Dal punto di vista papale ci vuole rivolgere attenzione all’insegnamento sulla tradizione della Chiesa. E una tradizione comune della Chiesa: occidentale et orientalne. Dal punto di vista del dialogo ecumenico ąuesto crea un punto di riferimento. In riferimento alla dottrina del concilio sul culto delle immagini sacre Giovanni Paolo II ha presentato i punti cardinali delPinsegnamento della Chiesa rispetto alParte cristiana e il suo ruolo nelPannuncio del vangelo.

EN

Nell'anno 1987 accadeva 1200 anniversario del concilio ecumenico di Nicea (787). Nella sua Lettera Apostolica Duodecimum saeculum Giovanni Paolo II ha ricordato il problema trattato dal concilio ma anche ha messo in rilievo alcuni punti essenziali risultati dall'insegnamento di Nicea. Cosi il concilio viene non solo ricordato ma anche interpretato dalia prospettiva del successore di S. Pietro. Dal punto di vista papale ci vuole rivolgere attenzione all’insegnamento sulla tradizione della Chiesa. E una tradizione comune della Chiesa: occidentale et orientalne. Dal punto di vista del dialogo ecumenico ąuesto crea un punto di riferimento. In riferimento alla dottrina del concilio sul culto delle immagini sacre Giovanni Paolo II ha presentato i punti cardinali dell'insegnamento della Chiesa rispetto all'arte cristiana e il suo ruolo nell'annuncio del vangelo.

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Der Mensch als Person: Die bestimmende Grundlage für Johannes Paul II. in seinem Bild von der Familie

80%

Stala J.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2012

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tom 2

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nr 2

41-59

EN

Pope John Paul II frequently describes humans in terms of personal being. One could say that this is one of the most fundamental aspects in his teaching. This text analyses the anthropology underlying his papal teaching in the context of the modern world and modern family life. The author emphasizes that the contemporary context reflects a multifaceted crisis affecting humans. The text explores a core aspect of Pope John Paul II’s teaching in his vision of the family, which is the issue of how to understand the human being as a person. Fundamentally the family is presented as a communion of persons, then a person is shown as the primary determinant in family education.

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Humanistyczny i społeczny wymiar encykliki "Dives in misericordia" św. Jana Pawła II

80%

Dobrzyński A.

Teologia w Polsce

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2016

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tom 10

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nr 1

95-106

EN

The article, “Prophetical nature of the encyclical ʻDives in Misericordia’ by Saint John Paul II”, shows two aspects of mercy: its salvific significance in the human life and its contribution to promote justice in the world. Thanks to the new approach, the Pope presented the theological truth of mercy with its anthropological, existential and social consequences. God, revealed by Christ, is the merciful Father, willing to forgive people and suffer with them, to give them hope and support. This truth involves Christians practicing mercy daily and it has its significance in the moral life, in the life of faith and for the evangelization of today’s world. Mercy in social life puts attention to the central place of human dignity and equality of all subjects and in this way corrects and develops justice.

PL

Refleksja niniejsza wskazuje na zbawcze znaczenie miłosierdzia w życiu człowieka i na związek miłosierdzia ze sprawiedliwością społeczną. Papież w nowy sposób przedstawił teologiczny i antropologiczny wymiar prawdy o miłosierdziu Bożym oraz jej egzystencjalne i społeczne konsekwencje. Bóg objawiony przez Chrystusa jest miłosiernym Ojcem, skorym do przebaczenia grzechów i dzielenia cierpienia z człowiekiem. Miłosierdzie Boże wyzwala miłosierdzie ludzkie, będąc wewnętrzną siłą do praktykowania miłości na co dzień, które winno wyrażać się moralną dojrzałością i postawą apostolstwa. Miłosierdzie zabezpiecza godność ludzką i podstawową równość wszystkich podmiotów życia społecznego. Koryguje sprawiedliwość, służąc rozwojowi społecznemu.

20

Pope John Paul II’s theology of work

80%

Wieczorek W.

Seminare. Poszukiwania naukowe

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2012

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tom 32

71-80

EN

The human being is in the center of John Paul II’s vision of work. There is no work without the human being. The personalistic attitude to work is in line with the ethics of work, because labor or capital must contribute to the good of humanity. The ethics of work highlights the value attached to the worker. The theology of work cannot exist without recognizing the subjective dimension of work. The ethics of work is centered on man because of his and his fellow men’s good, and thus saves the worker from being disconnected from work. Work that is devoid of moral sense becomes pointless, as it loses its social meaning and becomes a source of socioeconomic problems.