Zasadnicze myśli encykliki Jana Pawła II Ecclesia de Eucharistia w Per-sonal testimony of belief and love to Eucharist was given by John Paul II in his. The Papal Encyclicals ” published by Pierian Press. For several years, St. Michael’s Depot included these documents. See John Paul II, Encykliki Ojca Świętego Jana Pawła II (Kraków: Znak, ), – He spoke about this many times, for example on the occasion of.

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Fides et ratio – Wikipedia

Although reason creates a “systematic body of knowledge,” the Pope avers, its completeness is illusory:. Let me refer first of all to this Encyclical and link myself with it in this first document that, so to speak, inaugurates the present pontificate. Reinforced by his personal story and sustained by a wonderful holiness of life, he could also introduce into his works a range of material which, drawing on experience, was a prelude to future developments in encyklioi currents of philosophy.

Thus, on the one hand, as a creature he experiences his limitations in a multitude of ways. The Ecumenical Council gave a fundamental impulse to forming the Church’s self-awareness by so adequately and competently presenting to us a view of the terrestrial globe as a map of various religions. The same line was followed in the work of the last ordinary session of the Synod of the Bishops, held about a year before the death of Pope Paul VI and dedicated, as is known, to catechesis.

Man in the full truth of his existence, of encykljki personal being and also of his community and encykljki being-in the sphere of his own family, in the sphere of society and very diverse contexts, in the sphere of his own nation or people perhaps still only that of his clan or tribeand in the sphere of the whole of mankind-this man is the primary route that the Church must travel in fulfilling her mission: This appeal is making itself heard on various sides and seems to be bearing fruit also in different ways.

Seeking to see man as it were with “the eyes of Christ himself”, the Church becomes more and more aware that she is the guardian of a great treasure, which she may not waste but must continually increase. This inheritance has struck deep roots in the awareness of the Church in an utterly new way, quite unknown previously, thanks to the Second Vatican Council, which John XXIII convened and opened and which was later successfully concluded and perseveringly put into effect by Paul VI, whose activity I was myself able to watch from close at hand.

Let us encykkliki forget however that this subject contains not only affirmations and certainties but also questions and points of anguished disquiet. It is in a way the fulfilment of the “destiny” that God has prepared for him from eternity.

While it is right that, in accordance with the example of her Master, who is “humble in heart” 13the Church also should have humility as her foundation, that she should have a critical sense with regard to all that goes to make up her human character and activity, and that she should always be very demanding on herself, nevertheless criticism too should have its just limits. Does this progress, which has man for its author and promoter, make human life on earth “more human” in every aspect of that life?

Furthermore, increasing care must be taken that the various forms of catechesis and its various fields-beginning with the fundamental field, family catechesis, that is the catechesis by parents of their children-should give evidence of the universal sharing by the whole of the People of Jpji in the prophetic office of Christ himself.

Redemptor Hominis (4 March ) | John Paul II

Turn it on to take full advantage of this site, then refresh the page. Can it be said that the Church is not alone in making this appeal? It is a matter of the whole of the dynamism of life and civilization. In presenting the complete picture of the People of God and recalling the place among that people held not only by priests but also by the laity, not only by the representatives of the Encylliki but also by those enykliki the Institutes of Encyiliki Life, the Second Vatican Council did not deduce this picture merely from a sociological premise.


In him has been revealed in a new and more wonderful way the fundamental truth concerning creation to which the Book of Genesis encykluki witness when it repeats several times: On this understanding, everything is reduced to opinion; and there is a sense of being adrift.

Admittedly it is not easy to compare one age or one century with another under this enchkliki, since that depends also on changing historical standards. We also are in a certain way in a season of a new Advent, a season of expectation: The Church stays within the sphere of the mystery of the Redemption, which has become the fundamental principle of her life and mission.

However, we can say with certainty that, although this teaching is sustained by the acuteness of theologians, by men of deep faith and prayer, and by ascetics and mystics, in complete fidelity to the Eucharistic mystery, it still reaches no more than the threshold, since it is incapable of grasping and translating into words what the Eucharist is in all its fullness, what is expressed by it and what is jjpii by it. You have the words of eternal life” upii This concept has, so to speak, a two-way function, in line with Saint Augustine’s expression: It is obvious that this new stage in the Church’s life demands of us a faith that is particularly aware, profound and responsible.

Furthermore, she has always taught that the fundamental duty of power is solicitude for the common good of society; this is what gives power its fundamental rights. Gratitude is due to Paul VI because, while respecting every particle of truth contained in the various human opinions, he preserved at the same time the providential balance of the bark’s helmsman This man is the way for the Church-a way that, in a sense, is the basis of all the other ways that the Church must walk-because man-every man without any exception whatever-has been redeemed by Christ, and because with man-with each man without any exception whatever-Christ is in a way united, even when man is unaware of it: Just as he does not cease to be it before the Father, he is it also with regard to the history of man.

This eschatological scene must always be “applied” to man’s history; it must always be made the “measure” for human acts as an essential outline for an examination of conscience by each and every one: In order to be able to serve others worthily and effectively we must be able to master ourselves, possess the virtues that make this mastery possible. In referring today to this document that gave the programme of Paul VI’s pontificate, I keep thanking God that this great Predecessor of mine, who was also truly my father, knew how to display ad extra, externally, the true countenance of the Church, in spite of the various internal weaknesses that affected her in the postconciliar period.

Every theologian must be particularly aware of what Christ himself stated when he said: It is or can be directed against him.

Encykliki i adhortacje, 1979-1981

Christ the Lord indicated this way especially, when, as the Council teaches, “by his Incarnation, he, the Son of God, in a certain way united himself with each man” This task has grown enormously today because of the advance of human learning, its methodology, and the achievements in knowledge of the world and of man.


In the Church, gathering particularly today in a special way around the Eucharist and desiring that the authentic Eucharistic community should become a sign of the gradually maturing unity of all Christians, there must a lively-felt need for penance, both in its sacramental aspectand in what concerns penance as a virtue.

Indeed, if the first word of Christ’s teaching, the first phrase of the Gospel Good News, was “Repent, and believe in the gospel” metanoeitethe Sacrament of the Passion, Cross and Resurrection seems to strengthen and consolidate in an altogether special way this call in our souls.

This century has so far been a century of great calamities for man, of great devastations, not only material ones but also moral ones, indeed perhaps above all moral ones. By guarding the sacrament of Penance, the Church expressly affirms her faith in the mystery of the Redemption as a living and life-giving reality that fits in with man’s inward truth, with human guilt and also with the desires of the human conscience.

Among dogmatic substances of educational implication those are important which deal with sacrifying, communal and eschatological dimension of Eucharist. The Council points out this very fact when, speaking of that likeness, it recalls that “man is the only creature on earth that God willed for itself” This is testified by the certain facts and the results, which it would be difficult to mention more analytically here. Above all, love is greater than sin, than weakness, than the “futility of creation” 59it is stronger than death; it is a love always ready to raise up and forgive, always ready to go to meet the prodigal son 60always looking for “the revealing of the sons of God” 61who are called to the glory that is to be revealed” This shows also the deeply “personal” aspect and dimension of this society, which, in spite of all the deficiencies of its community life-in the human meaning of this word-is a community precisely because all its members form it together with Christ himself, at least because they bear in their souls the indelible mark of a Christian.

It is these materialisms that give birth to so many forms of insatiability in the human heart. The Declaration on Religious Freedom shows us convincingly that, when Christ and, after him, his Apostles proclaimed the truth that comes not from men but from God “My teaching is not mine, but his who sent me” 80that is the Father’sthey preserved, while acting with their full force of spirit, a deep esteem for man, for his intellect, his will, his conscience and his freedom The Council gave particular attention to the Jewish religion, recalling the great spiritual heritage common to Christians and Jews.

In the course of so many centuries, of so many generations, from the time of the Apostles on, is it not often Jesus Christ himself that has made an appearance at the side of people judged for the sake of the truth?

As this link npii broken in the man Adam, so in the Man Christ it was reforged By reflecting ever anew on all this, and by accepting it with a faith that is more and more aware and a love that is more and more firm, the Church also makes herself better fitted for the service to man to which Christ the Lord calls her when he says: Indeed, as a weak and sinful being, he often does what he would not, and fails to do what jpoi would.

This gives rise to a question: