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Following rhetorical theorist Michael McGee, Benjamin Bennett-Carpenter and Michael J. McCallion contend that the term "new evangelization" may be understood as an "ideograph," a symbolic reference point that galvanizes Catholics with different ideological sensibilities. This paper explores the "political" struggle to fix the meaning of this ideograph after the Second Vatican Council by distinguishing between two broad trends. The roots of the new evangelization as a nodal point in the post-conciliar era lie in the Latin American church's appropriation of Vatican II, beginning with the Conference of Latin American Bishops' meeting at Medellin in 1968. This first strand of interpretation views justice as a constitutive dimension of the church's mission and tends to view evangelization in light of "liberation." As articulated by Pope John Paul II, a second more mainstream or official strand views evangelization in principally spiritual terms and focuses on developing "new methods" for communicating doctrine and on fostering personal conversion to Christ within the secularized West. This approach tends to emphasize humankind's vertical relationship to God—as well as the uniqueness of Christ—and to view the poor as recipients of charitable work rather than as agents of transformation. Although Pope Francis' program of ecclesial reform seeks to retrieve elements of the first strand, some proponents of the second strand have responded by rejecting Francis outright or by sanitizing his vision for their own purposes. [ABSTRACT FROM AUTHOR]

Copyright of Theology & Morality / Teologia I Moralmosc is the property of Uniwersytetu im. Adama Mickiewicza (IH UAM) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

During his long pontificate and as part of his encyclical letters, speeches and messages, Pope John Paul II demonstrated a great interest in and compassion for human disability and the suffering of the man. This is evidenced by the fact that he had established the International Day of the Sick in 1992, followed by the Jubilee Day of Persons with Disabilities on 3 December 2000. Through his theological and ethical thought and his pontificate, he primarily showed and promoted the importance of and respect for the metaphysical nature of the human person and his/her dignity - irrespective of a persons' situation in life or his/her mental capacity. According to him, each human being is a person created in the image of God, which includes people with a disability. Therefore, he expressed great concerns for the preservation of human dignity within social and cultural structures. The purpose of this article is to highlight the Pope's commitment to the notion of disability, as well as people with a disability during his pontificate, and to explore what distinguishes and differs such an approach from the contemporary conceptions of disability in terms of models of disability and the current knowledge on the subject. We are guided by an analysis of his exhortations, homilies and messages addressing his concerns for people with a disability and implicitly briefly look at his encyclicals and apostolic letters such as Evangelium vitae, Salvifici doloris and Redemptor hominis, in which he advocated for the care and respect for the dignity and integrity of each and every person including the value of human suffering. [ABSTRACT FROM AUTHOR]

Following the death of Pope Benedict (formerly Cardinal Joseph Ratzinger) on 31 December 2022, many reflected on his legacy and impact. This article aims to examine his contribution to and impact on Islamic-Christian dialogue by examining his writings, most notably the Regensburg address, as well as Dominus Iesus. The essay will also examine the approach to Muslim-Christian dialogue of his predecessor, Pope John Paul II, and his successor, Pope Francis, in the process showing how these three pontiffs' approaches to Islamic-Christian dialogue both build on and differ from one another. It will also consider how Catholic-Muslim dialogue continues to develop and how the papacy continues to adapt to changing contexts that shape its relations with Islam. It will look in particular at how Muslim-Catholic dialogue during the pontificate of John Paul II was shaped by Cold War concerns and, in contrast, how Benedict's comments about Islam were shaped by and fed into the War on Terror discourse. It will then briefly make the argument that Francis, through his visits, most notably to Iraq in March of 2021, seems to be engaged in building a post-War on Terror phase of Muslim-Christian relations. [ABSTRACT FROM AUTHOR]

Under the title Walking, Praying, and Working Together: An Ecumenical Pilgrimage, the Joint Working Group (JWG) of the World Council of Churches (WCC) and the Roman Catholic Church (RCC) offered its tenth report to the most recent WCC assembly in Karlsruhe in 2022. This report recounts many instances of cooperation between the RCC and the WCC. This fact raises the question of whether the relations between the RCC and the WCC have changed and, if so, in what way. This article goes back to the roots of the JWG and tries to imagine the ecumenical atmosphere of those days to adequately understand the present situation. It critically assesses selected instances of cooperation mentioned in the tenth report and draws conclusions from the assessment. What does this mean for the work of the JWG? And what does this mean for the relationship between the JWG's parent bodies: the RCC and the WCC? [ABSTRACT FROM AUTHOR]

The paper discusses Pope John Paul II’s work “Theology of the Body”. This doctrine of the Holy Father is an adequate anthropology in which the human body reveals God. “Theology of the Body” examines man and woman before the Fall, after it and at the resurrection of the dead. The author has made an attempt to analyse how the Holy Father wrote on the equality of men and women, and so confirmed their parity as persons in religion. Contemporary discourse on femininity has sought to emphasize the importance of the woman’s role in societal and family life. This discourse risks overlooking the man’s role, however, and disregarding the beauty of the woman’s part in a relationship. In “Theology of the Body” Pope John Paul II explained how the man and woman together create a community, which reflects the image of God within itself.

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Copyright of Studia Koszalinsko-Kolobrzeskie is the property of University of Szczecin Press / Wydawnictwo Naukowe Uniwersytetu Szczecinskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

During his many journeys and speeches in his teaching, John Paul II proved that spiritual ecumenism is a sine qua non for all ecumenical activity. He is the „soul” of all ecumenism. Spiritual ecumenism, thanks to conversion of the heart, holiness of life, individual and community prayer for unity, becomes a clear criterion for the existence of a ­genuinely Christian ecumenical attitude.

This paper aims to present the nature and value of a theological seminary in the process of educating clerical students for the priesthood. The source base for this research objective was the speech of Pope John Paul II, which he gave during the consecration of the seminary building in Koszalin and his exhortation Pastores dabo vobis published a year later, i.e. in 1992. The achievement of the research objective was carried out in three stages. The first one concerned the unveiling of the structure of the theological seminary as an institution. Its essence was included in the concept of home by Pope John Paul II. In his speech in Koszalin, he clearly defined what this home would be like, namely the home of study, work on oneself, prayer and growth in a fraternal community. In this expression he included the nature of the theological seminary. In the second stage, the analytical research was aimed at presenting the purposes of the formation of clerical students for priestly service. In this speech, Pope John Paul II indicated four purposed of this formation, which derive from the concept of the theological seminary as a home of study, work on oneself, prayer and growth in a fraternal community. In the understanding of Pope John Paul II, the definition of seminary as a home of study cannot fail to correspond to the main purpose of its formative activity, namely to shape the minds of clerical students in the spirit of Christ’s Truth, which he included in the concept that they should be strong in mind. The definition of seminary as a home of work on oneself in terms of the pur posefulness of seminary formation is supposed to be the spiritual formation of clerical students, the essence of which was expressed by Pope John Paul II in the statement that they should be strong in spirit. Next, when the seminary is perceived as the home of prayer, its purpose in this space is to form the clerical students in prayer, which Pope John Paul II in his speech expressed in the concept of being strong in prayer. Finally, when we perceive the seminary as a home of growth for the clerical students in a fraternal community, its purpose in this respect is to shape them in an attitude of sensitivity towards their neighbours, which Pope John Paul II expressed in the concept of loving others. The third stage of analyses made it possible to present the topicality of the speech of Pope John Paul II, which he delivered during the dedication of the Higher Theological Seminary in Koszalin for the operation of theological seminaries and their formation of clerical students in the present reality. The analyses confirmed that the existence of theological seminaries is necessary, although in the current reality it is necessary to correct their functioning in relation to contemporary challenges.

Pope John Paul II's visit to Ireland in 1979 was an iconic moment in the history of twentieth-century Irish Catholicism. It has, however, received little detailed historical scrutiny. Based on state archival and hitherto unavailable diocesan material, this article contextualizes the visit by explaining the pastoral and leadership challenges that confronted the Irish hierarchy. Second, this article discusses how close the pope came to visiting Northern Ireland at the height of the Troubles. This was of concern not just to the hierarchy but to the Irish and British governments. Third, the organization of the visit, which was closely tied to the pastoral concerns of the Irish bishops, is surveyed. Lastly, the pastoral impact of the visit is considered. If the Catholic hierarchy hoped that the papal visit might arrest the declining institutional influence of the Catholic Church, reverse a quiet but growing faith crisis, or hasten a cessation of violence in Northern Ireland, then those expectations were misplaced. Ultimately, the pastoral impulse of the 1979 papal visit to Ireland was to preserve rather than renew the Irish Catholic tradition at a time when Irish Catholics were fixed on future material advancement rather than fidelity to their spiritual past. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Pope John Paul II in his oral and written teaching emphasised that Jesus Christ is the Redeemer of every human being and the same time underlined the value and dignity of every person, as well as his/her calling. In the 21st century, it is still worth recollecting the depth of teaching of John Paul II, especially the truth about the human being and his/her vocation through the mystery of the Redeemer. Therefore, this article will present some points from the documents written by Pope John Paul II, which refer to the Christian vocation of a lay man.

During his pontificate, Pope John Paul II strongly supported the idea of “civilization of love”. To the Polish Pope, the existence of ‘the civilization of love’ was the foundation of a humane world in the context of a civilization depreciating the value of the human being. This article addresses the concept of “the civilization of love”, with a special focus drawn to the aims, principles and fundamental assumptions of “the civilization of love.”

This article maps the papal peace witness’ support for a world free from nuclear weapons. Although the last concentration of scholarly work in this area dates back to the early and mid-1980s, now is a cogent time to update that scholarship by revisiting and critically assessing papal teachings and diplomatic actions that move towards banning nuclear weapons on Earth. Contemporary events motivating this article include the need to bridge the gap evident in US and global policy on nuclear weapons. Particularly relevant here is the current “everything on the table”-themed posturing, oddly mixing war and peace themes, active in the Trump administration’s policy of reinvigorating the USA’s nuclear arsenal in the face of challenge by the likes of Kim Jong-un’s nuclear ambitions for North Korea. Yet, at the same time a significant number of the members of the community of nations, including the Holy See, have signed the Treaty on the Prohibition of Nuclear Weapons. To undertake the task of critically mapping papal support for a world free from nuclear weapons that made it almost a given that the Holy See would sign and ratify that treaty, the present article examines the contributions of contemporary popes from Pius XII to Francis. It focuses on how these popes named and addressed what they often characterized as the moral evils manifest in nuclear weapons, when focusing their efforts to rid the world of these human-generated existential threats.

Despite Pope John Paul II's call for "intense dialogue" between theology and science that excludes "unreasonable interpretations" of Scripture, ecclesial statements on gender and sexuality—including John Paul II's own works—deploy an interpretation of the literal meaning of Genesis to perpetuate a complementarian anthropology that contradicts scientific insights about the human body. After illustrating the implications of this hermeneutical inconsistency, this article presents Jesuit astronomer William Stoeger's theological method and hermeneutics of the full flourishing of life as an alternative approach, which fulfills John Paul II's vision for dialogue and paves a way toward reimagining church teachings on gender and sexuality. [ABSTRACT FROM AUTHOR]

Drawing especially on Aquinas and Pope Francis, the paper argues that Christians are indeed called to love non‐human animals. Human love (amor) for non‐human animals follows from the Trinitarian example of divine love (amor), and includes affection, dilection, benevolence, and thus charity as friendship. Love for and fraternity with non‐human animals constitutes a necessary dimension of Christian conversion. The specific form this love takes depends on the particular natures inherent in different species. So to show love to a dog will be very different from showing love to a wolf, which is in turn very different from how one shows love to a chicken, or to a frog, and so on. [ABSTRACT FROM AUTHOR]

This paper is an exploration of the elements for developing a program of liturgical formation according to the principles and themes indicated in Pope John Paul II’s Dilecti Amici. It is in line with the celebration of the 2019 Year of the Youth, as it endeavors to get to know the youth better in view of ministering to them more effectively. Indicated in the paper is a general overview of the current situation of the youth, highlighting such features as those pertinent to their interests and capacity for liturgical participation. By learning the proper exercise of their ministry and being imbued with the true spirit of the liturgy, they will be able to bring themselves and the people whom they serve to a more devout and fruitful participation in liturgical celebrations. The paper offered an exposition of Pope John Paul II’s Apostolic Letter Dilecti Amici to bring to clearer light his vision for young people in and for the Church and cues that are pertinent and relevant for the liturgical formation of the youth today. Moreover, the paper articulates some considerations and indications for forming young people in and for the liturgy to help them grow spiritually in their formative years and thus equip them with the needed skills and values to make a positive impact on the Church and on the society both now and in their future. References Bacani, T., A Spirituality for Ministry, Manila 2006. Bauerschmidt, F.- Buckley, J., Catholic Theology: An Introduction, Oxford 2017. Catholic Bishops' Conference of the Philippines-Episcopal Commission on Youth (CBCP-ECY) and the Catholic Educational of Association of the Philippines (CEAP), "The National Filipino Catholic Youth Study", Manila 2015. Chupungco, A., "Active Participation," in Pastoral Liturgy: Shepherding God's Flock, ed. G. Diwa, Manila 2013, 29-61. Chupungco, A., "A Definition of Liturgy," in Handbook for Liturgical Studies 1: Introduction to the Liturgy, A.J. Chupungco, Collegeville 2000, p. 3-10. Chupungco, A., "Lay Liturgical Ministries," in Liturgy for the Filipino Church, ed. J. Manabat, Manila 2004, 199-208. Clemens, J., "The Church's Commitment to the Young: From John Paul II to Pope Francis," presented at the International Meeting on World Youth Day (Rio 2013-Krakow 2016) on 10-13 April 2014 at Sassone di Ciampino, Rome, p. 1-17. in Episcopal Commission on Catechism and Catholic Education of the Catholic Bishops' Conference of the Philippines, Catechism for Filipino Catholics (CFC), Manila 1997. Episcopal Commission on Catechism and Catholic Education of the Catholic Bishops' Conference of the Philippine, Catechism of the Catholic Church, (CCC), Manila 1994. John Paul II, Address to young people: "After his first Angelus at the end of the solemn liturgy that inaugurated his pontificate, 22 October 1978", International Meeting on WYD, Rio 2013 - Krakow 2016, The Church commitment to the young: from John Paul II to Pope Francis, (12 April 2014.) John Paul II, Catechesi tradendae, on Catechesis in our Time (16 October 1979) in Vatican Council II. More Post Conciliar Documents 2, ed. A. Flannery, Pasay City 1996, 762-814. John Paul II, Post-Synodal Apostolic Exhortation Christifideles laici on the Vocation and the Mission of the Lay Faithful in the Church and in the World (30 December 1988), Pasay City 2014. John Paul II, Apostolic Letter Dilecti Amici, (31 March 1984) to the Youth of the World on the Occasion of the International Youth Year. 1984. John Paul II, Encyclical Letter Ecclesia de Eucharistia on the Eucharist in its Relationship to the Church (April 17, 2003). John Paul II, Apostolic Letter Vicesimus Quintus Annus on the 25th Anniversary of the Promulgation of the Conciliar Constitution Sacrosanctum Concilium on the Sacred Liturgy (4 December 1988). L’Osservatore Romano (23-24 October 1978), p. 2. Mazza, E., Mystagogy, A Theology of Liturgy in the Patristic Age, New York 1989. Paul VI, "Apostolic Letter Ministeria Quaedam on the First Tonsure, Minor Orders, and Subdiaconate (15 August 1972)," in Vatican Council II. The Conciliar and Post Conciliar Documents, Vol. 1 ed. A. Flannery, New York 1996, 427-432. Pontifical Committee on International Eucharistic Congress, "Christ in You our Hope of glory", The Eucharist: source and goal of the Church's mission, Theological and pastoral reflections in preparation for the 51st International Congress, Cebu, Philippines 2016. Pontifical Council for the Laity, A Dicastery of the Roman Curia at the Service of the Laity (21 January 2014) Feast of St. Agnes, 2., Pope Francis message for the 29th World Youth Day. Pope Francis to the young people in celebration of Apostolic Journey to Rio de Janeiro on the occasion of the 28th World Youth Day, presented during the prayer vigil with the young people on 27 July 2013 at Copacabana, Rio de Janeiro. in Raas, B., "Ministries," in Liturgy, Ministries and the Bible, Manila 1992, 77-131. Second Vatican Council, Constitution Sacrosanctum Concilium on the Sacred Liturgy (4 December 1963): AAS 56 (1964) 97-138. Eng. tr.: Vatican Council II. The Conciliar and Post-Conciliar Documents, ed. Flannery, 1-36. Second Vatican Council, “Declaration Gravissimum Educationis on Christian Education (28 October 1965),” AAS 58 (1966) 728-739. Eng. tr.: Vatican Council II, ed. Flannery, 725-737. Second Vatican Council, "Dogmatic Constitution Lumen Gentium on the Church (21 November 1964)," in Vatican Council II. The Conciliar and Post Conciliar Documents, Vol. 1, ed. A. Flannery, New York 1996, 350-426. Second Vatican Council, "Pastoral Constitution Gaudium et Spes on the Church in the Modern World: AAS (1965). Eng. tr.: Vatican Council II, ed. Flannery, 903-1014.

The article presents a summary of film events of the season 2011/2012. Films that can be found here are: Uwikłanie [Entanglement] directed by Jacek Bromski, Bitwa warszawska 1920 [Battle of Warsaw 1920] – the first Polish movie filmed in 3D, directed by Jerzy Hoffman, Ewa directed by Adam Sikora and Ingmar Villqist, Baby są jakieś inne – a long expected film by Marek Koterski, director of Dzień świra [The Day of the Wacko], Listy do M. [Letters to Santa] by Mitja Okorn, Wymyk by Greg Zgliński, Habemus Papam – an Italian film featuring Jerzy Stuhr directed by Nanni Moretti, Los numeros by Ryszard Zatorski, W ciemności [In Darkness] – Polish film directed by Agnieszka Holland nominated to the Oscar Academy Avard, Trzy minuty 21:37 directed by Maciej Ślesicki. The author endevours to comment on the most famous films of the last year and the beginning of this year, viewing them through the eyes of a foreigner who may be interested in Polish cinema and Polish culture.

Catholics personalist authors have been always concerned about consumerism, which is considered a radical dissatisfaction that compulsively tries to fill the emptiness of the inner self. It is a form of idolatry where malls are modern cathedrals. What are the antecedents and consequences of this moral approach, inducing consumers' engagement in anti‐consumption behaviors? This conceptual paper updates the literature review about this research topic, acknowledging the thoughts written in encyclical letters of three Popes of Catholic Church: John Paul II, Benedict XVI, and Francis. This paper also proposes a new model of ethical decision‐making model that aims to describe the implications of recognizing consumerism as a moral/spiritual issue according to the Catholic Church teaching. This paper provides useful insights into the influence of Catholic teaching on the adoption of anti‐consumption behaviors. [ABSTRACT FROM AUTHOR]

This article was prompted by a joint declaration made on 28 September 2015 by the Archbishops of Cracow and Warsaw and the state authorities of the two cities that they would provide means for publishing project 'A Critical Edition of the Literary Works of Karol Wojtyła - John Paul II'. This decision, marking the 100th anniversary of the birth of Karol Wojtyła in May 2020, signalizes the importance of the project which goes beyond a standard publication of an author's complete works. The series was inaugurated by the publication in 2018 of Volume One (Juvenilia, 1938-1946), whose editors are expected to continue working on the following volumes. The author of this article takes a look at the first collected works edition of The Poetry and Dramas of Karol Wojtyła - John Paul II, published in 1979 (it actually went to press in 1980) under the directorship of Jacek Woźniakowski and authorized by John Paul II himself. It was in fact a complete edition as its editors succeeded in collecting all of Karol Wojtyła literary works from the moment he enrolled at the Seminary until his election as Pope in 1978. All the texts used for that edition were collected at source and in that respect can hardly be surpassed. For over forty years it offered a reliable store of Karol Wojtyła's poems and plays to ordinary readers, translators, producers of plays and public ceremonies. In this article we can find a first-hand account of the story of that first edition from its inception, the role of the editors of the weekly Tygodnik Powszechny, the decisions taken at the Znak head office and the author's own contribution as editor. It is at this point that he explains the decision to exclude from their edition Karol Wojtyła's juvenila from his student years. [ABSTRACT FROM AUTHOR]

With the recent release of his autobiographical narrative of the composition of the papal biography, Witness to Hope, prominent Catholic neoconservative George Weigel has invited a reexamination of the presentation of John Paul II to the world by Catholic neoconservatives. In his biographies, George Weigel crafts an often misleading portrait of Pope John Paul II as the pope of American liberalism and neoconservativism. Ironically, at the same time, the story of Weigel's biographies contains the story of the rise and fall of the Catholic neoconservative movement in America. [ABSTRACT FROM AUTHOR]

On the basis of published archival material and literature, the authors analyse the politicial situation and diplomatic activities in Europe that led to the international recognition of Croatia in 1992. Particular attention is paid to the role played by the Holy See and Pope John Paul II in the process of international recognition of Croatia. The role of Pope John Paul II during the period of the Cold War, as well as overcoming the totalitarian and antireligious ideologies is also discussed. [ABSTRACT FROM AUTHOR]

Copyright of Philosophy & Canon Law is the property of Wydawnictwo Uniwersytetu Slaskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this article is to present the reactions of the Polish and German press to the death of Pope John Paul II, compare and analyze them. This approach allows to understand the differences between Polish and German perception of religion, particularly Christianity and the Catholic Church. Poland and Germany have different religious traditions, a different relationship to the church and to church dogma, rituals and piety. This may be observed as the different ways of looking at the death of Pope John Paul II in Polish and German newspapers. Probably these perceptual differences ensued from the paternal figure of the John Paul II and special emotional Polish attitude to the deceased Polish Pope.

Theological and Moral Line of the Encyclical Humanae Vitae of Pope Paul VI in the Pontifi cate of Pope John Paul II. Studia Aloisiana, 2018. Fifty years ago, the encyclical "Humanae vitae" of Pope Paul VI caused a big sensation in the fi eld of reproduction of human life. The document drew attention to the fact that true love is open towards life and that only love can create conditions under which human life is fully respected and accepted. The purpose of this article is to describe the attitude of Pope John Paul II towards this issue and to demonstrate that the goal of moral teaching of the Church is based on positive motivation aiming at the renewal of human heart, so that people can walk the way of truth and love and married couples can bear the witness of God's love. [ABSTRACT FROM AUTHOR]

Thanks to medical progress and better overall living conditions, a greater number of people are living well into old age, many more than in previous generations. However, we feel instinctively that there must be more to life than longevity and merely living longer. Religious communities and social scientists are both interested in what makes for “successful aging.” The dialogue between them can be enriched by fostering a mutual appreciation for biblical norms and stories, and a better working knowledge of the models and methods of the social sciences. To that end, I offer a sketch of four models of aging: disengagement, activity, continuity, and Tornstam’s theory of gerotranscendence. This sketch serves as a prelude to a discussion of three biblical stories: (1) the story of Barzillai and King David in 2 Samuel, which shows how the elderly can make a positive contribution to the common good, in spite of their limitations; (2) the intertwined stories of Jacob and Joseph in Genesis, which can help us understand the theological significance of life review, forgiveness, reconciliation, and life review in the aging process; and (3) the third phase of the encounter considers John Paul II’s Letter to the Elderly, and builds on several suggestions he makes concerning the life of Moses and successful aging. [ABSTRACT FROM AUTHOR]

The Church of Sweden is difficult to describe or to characterise, whether as a Folk Church, a national church, as catholic or liberal, or as, in some sense, Lutheran. This article refers to aspects of its complex relations with the Roman Catholic Church and with Lutheranism at large. The author detects, from ecumenical agreement and practice, an incipient new communion of churches, based on a common claim to be catholic and also to be open to developments in society. This group includes the Church of Sweden, the Church of England, the Episcopal Church in the USA, the Old Catholic Churches of the Union of Utrecht and the Philippine Independent Church, all of which are in communion with each other. The author's presentation is set out in relation to the Church of Sweden's liturgical and sacramental life, its church–state relations, and in an account of the rather asymmetrical shape of ecumenism in Sweden, in all of which the question of gender plays a role. [ABSTRACT FROM AUTHOR]

Copyright of Croatica Christina Periodica is the property of Croatica Christiana Periodica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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.

In Jesus Christ, the human person fi nds greatness, dignity and worth of humanity. This article re fl ects on the doctrine of the great African bishop, St. Augustine of Hippo and Pope John Paul II. It discusses the truth about Jesus Christ, the Redeemer of humankind. The concept of redemption as represented by the bishop of Hippo is in essence sacerdotal and sacri fi cial as it is ultimately expressed by the sacri fi ce of the Cross. The Cross of Jesus Christ manifests the great and merciful willingness of God towards the fallen human person who is the slave of sin. The triple victory of Christ: over sin, death and Satan, restores the human person to life in the communion with God.

The paper tries to answer the question whether John Paul II was an apologist of Christianity. Moving along scholastic methodology, the paper progress along three stages, exploring a negative statement ( videtur quod non ), justifying a positive assertion ( sed contra ), to formulate a conclusion ( ergo ). Through this methodology the paper argues that Pope John Paul II was the defender of Christianity. This methodology allows thorough study of the highlights of the pontificate of this Great Pope and on the basis of counter-points to bring out a more clear answer to the research question.