Relevant bibliographies by topics / John Paul II, Pope, 1920-

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  2. Dissertations / Theses
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Academic literature on the topic 'John Paul II, Pope, 1920-'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 January 2023

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Journal articles on the topic "John Paul II, Pope, 1920-"

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Moll, Helmut. "Becoming a martyr in China: The Steyl Missionary Father Paul Buhl (1902-1944)." International Journal of Sino-Western Studies 20 (July 14, 2021): 231–36. http://dx.doi.org/10.37819/ijsws.20.119.

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To counteract oblivion. Pope John Paul II. ( 1920—2005 ) initiated a comprehensive reappraisal of the Christian victims of violence in the 20th century. The German Bishops' Conference took up this idea and asked the author of this article to compile the German Martyrology, together with 170 experts. The two-volume magnum opus “Witnesses for Christ. The German Martyrology of the 20th Century“ is available since 2019 in its seventh revised and updated edition.
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Mróz, Franciszek, Alfred Krogmann, Magdaléna Nemčíková, and Daša Oremusová. "Religious and museum tourism to Museum of the Holy Father John Paul II Family Home in Wadowice." Studies of the Industrial Geography Commission of the Polish Geographical Society 35, no. 4 (December 30, 2021): 145–62. http://dx.doi.org/10.24917/20801653.354.9.

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The research was aimed at identifying changes in tourist traffic – religious tourism and museum tourism to the Museum of the Holy Father John Paul II Family Home in Wadowice in 1996–2019. The museum was opened in 1984 in the house where Karol Wojtyła, Pope John Paul II, was born in 1920. The thorough reconstruction between 2010 and 2014 resulted in the establishment of a museum with a modern multimedia narrative exhibition. In recent years, the museum has been visited by more than 200 thousand tourists a year, including 40 thousand foreigners from more than 100 countries worldwide. During the years 1996–2019 the number of international tourists rose more than twice. The greatest boom in the visits to the museum was noted in 2005 and was associated with the disease, death, funeral, and increasing worship of Pope John Paul II. Following decreased interest in visits to the museum during the period of 2010–2014, which was due to the museum renovation, a revival and increase in visits to the museum was observed again. Changes that were observed in the museum during the last twenty-five years were identified, among other things, thanks to field research involving observations and interviews with museum curators and staff. Analyses of tourist visits to the museum were based on detailed data provided by the museum managers. In the elaboration of the collected research results descriptive-analytical, dynamic-comparative and cartographic methods were used.
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Modrzejewski, Arkadiusz. "The Universalistic Conception of The Civilization in The Social and Philosophical Thought of Pope John Paul II." Polish Political Science Yearbook 35, no. 1 (March 31, 2006): 33–42. http://dx.doi.org/10.15804/ppsy2006003.

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Karol Wojtyla (1920–2005), later to become Pope John Paul II (since 1978), was one of the greatest contemporary thinkers. He was a Christian philosopher and Catholic theologian. His thought exerted an in! uence on diverse generations and representatives of many cultures, religions and nations. He was an authority not only for Catholics but also for many infidels and even atheists. He often made controversies because of His firm opinions. He was an aim of liberal as well as conservative critique. The liberals criticized Him due to His uncompromising and conservative attitude to female priesthood, homosexuality, contraception and abortion. The conservatives accused Him of apologizing and conciliatory tone of His voice in relationships with other religions, especially with Jews and Muslims. Because these parts of His thought became most controversial, they were and usually are commented on and analysed by world mass media. But few people found Him a leading contemporary theoretician of civilization despite the fact that He constructed a coherent theory of civilization that is unfortunately distracted in His numerous papers. And my article is dedicated to this theory. I would like to present the core of His civilization’s conception.
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Draus, Jan. "Błogosławiony Jozafat Kocyłowski – przemyski biskup greckokatolicki." Magno nomine ac excellens lumen. Studia poświęcone Profesorowi Andrzejowi Chwalbie 4 (28) (December 30, 2022): 239–48. http://dx.doi.org/10.4467/24497347rph.22.012.16635.

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Blessed Jozafat Kocyłowski – the Greek Catholic bishop from Przemyśl The author remembers the figure of Jozafat Kocyłowski – one of the most distinctive Przemyśl bishops of the Greek Catholic rite, and the leader of the Ukrainians from Przemyśl in the first half of the 20th century. His attitude was perceived as controversial both among the Poles (November 1918, the Second World War) and Ukrainians (the conflict about celibacy of 1925-1926); still, he is regarded to be one of the most outstanding figures of his time, owing to his organizational talent and moral and social stance. As a victim of Stalin repressions and a martyr of universal church, in 2001 he was announced Blessed by Pope John Paul II.
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Deboick, Sophia L. "Céline Martin’s Images of Thérèse of Lisieux and the Creation of a Modern Saint." Studies in Church History 47 (2011): 376–89. http://dx.doi.org/10.1017/s0424208400001091.

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At the time of the death of Sœur Thérèse de l’Enfant-Jésus (Marie-Françoise-Thérèse Martin, 2 January 1873 — 30 September 1897) the Carmelite convent of Lisieux was a hidden and poor community, destined to remain as obscure and forgotten as Thérèse herself had been during her nine-year career as a nun. Just twenty-eight years later, Thérèse had been made a saint and the Carmel of Lisieux had become the focus of the attention of the whole Catholic world. There was little remarkable about Thérèse’s short and sheltered life, but she has enjoyed an incredible ‘posthumous life’ through her second career as a saint. The autobiographical writings she produced during her time at the Carmel were published in 1898 asL’Histoire d’une âme (The Story of a Sout)and were an instant success, later becoming a classic of Catholic spirituality. Her canonization in 1925 was the quickest since 1588 at the time, and Pope Pius XI referred to her rapid rise to fame as a ‘storm of glory’, later calling her ‘the star of his pontificate’. Named Patroness of the Missions in 1927, she became Patroness of France, alongside Joan of Arc, immediately after the liberation of France in 1944, and in 1997 Pope John Paul II named her a Doctor of the Church. Only the third woman to earn this title, she became ranked alongside the legendary names of Teresa of Àvila and Catherine of Siena. Since 1994 her relics have been on an almost constant world tour and when they visited Ireland in 2001 the organizers estimated that seventy-five per cent of the total population turned out to venerate them — some 2.9 million people. In September and October 2009 they visited England and Wales, a unique event in the religious history of Britain, which stimulated considerable interest in Thérèse as a historical personality. But while the biographies of Thérèse proliferate, the importance of her posthumous existence for European religious culture continues to be overlooked. This paper looks at the construction of the cult of Thérèse of Lisieux after her death, paying particular attention to the role which the Carmel of Lisieux and its key personalities played in this process, and highlighting the central role played by images and commercial products in the development of the cult.
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Appleby, Scott. "Pope John Paul II." Foreign Policy, no. 119 (2000): 12. http://dx.doi.org/10.2307/1149513.

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Waters, Margaret G. "Chesterton and Pope John Paul II." Chesterton Review 25, no. 4 (1999): 560–61. http://dx.doi.org/10.5840/chesterton199925426.

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Bosiacka, Urszula. "The Pope John Paul II Institute." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 2, no. 1 (February 1, 2012): 255. http://dx.doi.org/10.15633/pch.891.

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Abu-Rabi', Ibrahim M. "POPE JOHN PAUL II AND ISLAM." Muslim World 88, no. 3-4 (October 1998): 279–96. http://dx.doi.org/10.1111/j.1478-1913.1998.tb03662.x.

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McMahon, Jean. "Letter to Pope John Paul II." International Journal of Health Services 29, no. 4 (October 1999): 895–96. http://dx.doi.org/10.2190/3kb1-cjxn-6b7t-ev7h.

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Dissertations / Theses on the topic "John Paul II, Pope, 1920-"

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Navsaria, Koneshverrie. "Pope John Paul II: a psychobiographical study." Thesis, Nelson Mandela Metropolitan University, 2014. http://hdl.handle.net/10948/3539.

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This psychobiography is focussed on the life of Pope John Paul II, whose historical personage epitomises the redemptive theme of triumph over tragedy and eternal hope. A phenomenological approach to the study allowed the researcher to observe the subject’s lived experience through the theoretical lens of Erik Erikson’s psychosocial development theory as well has having his faith development illuminated by Fowler’s faith development theory. Together, these theories highlighted significant aspects of Pope John Paul II’s personality development, for the greater purpose of uncovering the significance of his historical personage by reconciling his spiritual, political and academic attributes. This psychobiographical undertaking was grounded in qualitative research in the form of a single case. Two methodological strategies were used in this study. Firstly, Alexander’s model was used to organise, extract, prioritise and analyse data. The indicators of salience ensured that all significant parts of biographical data were carefully considered for analysis. Guba’s criteria for trustworthiness guided the methodology to ensure reliable data extraction and interpretation. Posing specific questions to the data enabled the researcher to extract units of analysis relevant to the aim of the study. Secondly, the use of conceptual frameworks and matrices enabled the longitudinal exploration, categorisation and description of the stages of psychosocial and faith development. The findings of this psychobiographical study of Pope John Paul II strongly support the importance of Erikson’s (1950) theory in understanding the processes of personality development in an individual life. In this psychobiographical study, the complex process of adaption and growth was highlighted by Erikson’s (1950) theory and placed periods of Pope John Paul II’s development in context. This study also demonstrated that gaining meaning in life through faith (Fowler, 1981) provides the individual with greater internal support when adjusting to life changes. Furthermore, greater intentionality on the part of therapists to thread faith and spirituality into their practice, is evidence of the eugraphic impact of this study.
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Bulzacchelli, Richard H. "Mary and the acting person: an anthropology of participatory redemption in the personalism of Karol Wojtyla/ Pope John Paul II." IMRI - Marian Library / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430302856.

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Smith, Stephanie. "Prolegomena to a theological theory of justice : a comparative study of Catholic and Protestant anthropological foundations for political-economic justice with special reference to Karol Wojtyla." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13540.

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This work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.
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Scott, Liesel. "The meaning of work : an ethical perspective." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/21439.

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Thesis (MPhil)--Stellenbosch University, 2008.
ENGLISH ABSTRACT: The central idea developed in this thesis is that meaningful work provides the normative standard of what work should be for all human beings, based on the normative idea that being human entails a realization of one’s potential and the expression of one’s intellect and creativity as a necessary part of living a full and flourishing life. Thus the key ethical foundation upon which my argument was built rests primarily upon classic Aristotelian ethical theory as well as more contemporary adaptations thereof. In reality, however, research reveals that up to eighty percent of people engage in work that is not meaningful in the sense that they are unable to experience both excellence and enjoyment through their work. This problem has been labeled as “employee disengagement” and has been acknowledged by organizations as a disturbingly growing trend particularly because of the financial cost it carries through lost productivity. My objective in this thesis was to outline the scope of the problem, and to make a strong case for the recognition of employee disengagement as a moral problem, and not simply as an economic one. Thus a major focus of this thesis was to unpack the concept of meaningful work and to argue for its moral value. Throughout my thesis, the importance of understanding meaningful work as a balance between both the subjective and objective elements that make work meaningful for the individual was emphasized. Having established employee disengagement as a moral problem, my attention then turned towards analyzing the potential causes of the problem at a systemic, organizational and individual level. My primary conclusion was that the modern paradigm facilitated a certain way of organizing business activity as well as a certain way of construing the relationship between work and life that has ultimately had a deep seated causal effect upon the absence of meaningful work. Thus addressing the problem entails a detachment from this paradigm and challenging some of the basic assumptions about organizational life. Finally, I proposed a business model that serves as a framework for a new way of working which has the capacity to be more fulfilling to the human spirit. This model assumes the tenets of virtue ethics as its core. In this model, individual employees, the organization as a community and leaders in the business all have specific roles and responsibilities to bring the model to life, and thus the quest for meaningful work has to be undertaken as a collaborative effort. The field of business ethics, with a refreshed Aristotelian mindset, has a lot of value to add in offering much needed ethical guidance to help steer this radical, yet exciting workplace transformation process in the right direction.
AFRIKAANSE OPSOMMING: Die kerngedagte van hierdie tesis is dat betekenisvolle arbeid die normatiewe standaard sou skep van wat werk vandonderstel is om vir die mensdom te beteken. Dit berus op die veronderstelling dat menswees meebring dat die individu se volle potensiaal, intelligensie en kreatiwiteit sal lei tot ‘n betekenisvolle bestaan. Die sleutelargument steun primêr die klassieke Aristoteliese etiese teorie asook hendendaagse aanpassings daarvan. Navorsing bewys egter dat tot 80% van die arbeidsmag betrokke is in betekenislose (sinlose) arbeid in die sin dat hulle geen genot of uitnemendheid ervaar nie. Die probleem word geetiketteer as “werknemersonttrekking” en word deur maatskappye beskou as ‘n onstellende tendens ten opsigte van die finansiële impak en die gepaardgaande verlies van produktiwiteit. Die oogmerk van die tesis is om die omvang van die probleem uit te lig en om redes aan te voer dat werknemers onttrekking as ‘n morele vraagstuk aangespreek moet word en nie net gesien sal word as ‘n finansiële dilemma nie. Die beweegrede van die tesis is om die begrip van betekenisvolle arbeid te ondersoek en om die morele aspek daarvan te debatteer. Die belangrikheid van die begrip, betekenisvolle arbeid, as ‘n balans tussen beide die subjektiewe en objektiewe beginsels word deurgaans onderstreep. Aangesien “werknemersonttrekking” as ‘n morele probleem beskou word is die oogmerk om die oorsake van die probleem te analiseer, op ‘n sistematiese, organisatoriese en individuele vlak. Die gevolgtrekking is dan dat die moderne paradigma ‘n sekere invloed het op die organisasie se besigheidsaktiwiteite en is ook ‘n metode om die verhouding tussen werk en bestaan te bepaal, wat uiteindelik ‘n diepgesete redegewende invloed het in die afwesigheid van sinvolle arbeid. ‘n Skeiding van die voorbeeld en die basiese veronderstelling van georganiseerde bestaan word benodig om begenoemde begrip te bevraagteken. Laastens is daar ‘n besigheidsmodel wat dien as ‘n raamwerk vir ‘n nuwe manier van werk, wat sal meebring dat werk meer vervulling aan die menslike gees sal bied. Díe model, veronderstel die beginsel van eerbare etiek as die grondslag. Werknemers van organisasies, die organisasie as ‘n gemeenskap en besigheidsleiers het spesifieke rolle en verantwoordelikhede, om lewe te gee aan die model. Daarvolgens moet die soeke na sinvolle arbied as ‘n kollektiewe poging beskou word. Die gebied van besigheidsetiek , met ‘n vernuwende Aristoteliese denkwyse, het tot voordeel , ‘n waardevolle bydrae tot ‘n onmisbare etiese leiding, om hierdie radikale maar opwindende transformasie in die werkplek mee te bring.
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Borger, Philip M. "The People's Pope: Effects of Audience Orientation on News Content Following the Death of Pope John Paul II." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1275439304.

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Stake, Ronald Patrick. "The Holy See and the Middle East the public diplomacy of Pope John Paul II." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2006. http://library.nps.navy.mil/uhtbin/hyperion/06Mar%5FStake.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, March 2006.
Thesis Advisor(s): Anne Marie Baylouny, Werner Freistetter. "March 2006." Includes bibliographical references (p. 79-86). Also available online.
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Buck, Thérèse Maree. "The covenant between the generations in the thought of Karol Wojtyla/Pope John Paul II." Thesis, Australian Catholic University, 2013. https://acuresearchbank.acu.edu.au/download/1414f5f1180a2c1b1a0f171c1725496e195119166cc410a409fb3116e06f63f7/17608280/BUCK2013.pdf.

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The concept of the covenant between the generations was proposed by Pope John Paul II in the document “Evangelium vitae” paragraph 94 as a means of expressing love and solidarity for the elderly in the family and in the community against the growing treat of marginalisation and the acceptance of euthanasia. The aim of the thesis is to affirm the love and responsibility of adults for their parents and the parental generation in the community and to provide for a renewal of the bonds of love and solidarity that begin in the family between the generations, especially for its weak and vulnerable members such as the young and the elderly. The research brings to light the rich theology of the covenant between the generations based upon Karol Wojtyla’s key philosophical and theological ideas. Wojtyla’s perspective of the human person is covenantal, one of being-in-relationship that is founded on love of God and love of neighbour which begins in the family. Finally, in the thesis this is contrasted with Peter Singer’s utilitarian ethics which is based upon independence, personal preference, the minimisation of suffering, exclusion and the acceptance of euthanasia. The concept of the covenant between the generations can lead to an understanding of intergenerational solidarity beginning in the family. It has implications for policy development in healthcare, pastoral care, and ethics for healthcare professionals. Also, the concept can contribute to the promotion of intergenerational solidarity in politics and government legislation, in order to protect the human person, especially the elderly as a subject of rights and the just allocation of healthcare resources. The love and solidarity between the generations that the concept of the covenant between the generations promotes ensures that every human being is the subject and object of love beginning in the family.
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Perez, Celestino. "Juergen Habermas and Pope John Paul II on faith, reason, and politics in the modern world." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3319921.

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Thesis (Ph.D.)--Indiana University, Dept. of Political Science, 2008.
Title from PDF t.p. (viewed on May 11, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3302. Adviser: Jeffrey C. Isaac.
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Wen, Joseph ShunFeng. "The spirituality of the diocesan priest in the new millennium in the writings of Pope John Paul II." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Tower, Mervyn. "The use of Hebrew scriptures in the dialogue of Pope John Paul II (1978-2005) with Jews and Judaism." Thesis, University of Surrey, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.685068.

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Books on the topic "John Paul II, Pope, 1920-"

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Pope John Paul II. Stroud: The History Press, 2014.

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Garcia-Cobb, Jo. Pope John Paul II. New York: MetroBooks, 1999.

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Garcia-Cobb, Jo. Pope John Paul II. New York: Barnes and Noble Books, 2003.

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Wheeler, Jill C. Pope John Paul II. Edina, Minn: Abdo Pub., 2003.

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Meet John Paul II: The people's Pope. Cincinnati, OH: Servant Books, 2008.

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God's politician: John Paul at the Vatican. London: Boston, 1992.

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Kenneth, Brighenti, and Toborowsky Jonathan, eds. John Paul II for dummies. Hoboken, N.J: Wiley, 2007.

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Beller, Susan Provost. John Paul II and Benedict XVI: Keepers of the faith. New York: Franklin Watts, 2006.

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Parks, Deborah A. John Paul II: The Pope from Poland. Brookfield, Conn: Millbrook Press, 2002.

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Zięba, Maciej. The surprising pope: Understanding the thought of John Paul II. Lanham, Md: Lexington Books, 2000.

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Book chapters on the topic "John Paul II, Pope, 1920-"

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Domingo, Rafael. "Karol Józef Wojtyła, Pope John Paul II (1920–2005)." In Law and Christianity in Poland, 247–62. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003181255-17.

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Thorsen, Jakob Egeris. "John Paul II, Pope." In Encyclopedia of Latin American Religions, 1–4. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-08956-0_227-1.

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Thorsen, Jakob Egeris. "John Paul II, Pope." In Encyclopedia of Latin American Religions, 788–91. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_227.

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Steinke, Klaus. "10. Pope John Paul II as a Polish Patriot." In Discourse Approaches to Politics, Society and Culture, 212. Amsterdam: John Benjamins Publishing Company, 2003. http://dx.doi.org/10.1075/dapsac.7.11ste.

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Zajączkowski, Ryszard. "Thought and Pilgrimage: Polish Heritage of St. John Paul II." In The Pope, the Public, and International Relations, 119–32. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46107-2_7.

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Hall, Daniel. "Pope John Paul II, Radio Free Europe, and Faith Diplomacy." In Religion and Public Diplomacy, 27–56. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137291127_3.

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Lee, Patrick. "The Human Body and Sexuality in the Teaching of Pope John Paul II." In John Paul Ii's Contribution To Catholic Bioethics, 107–20. Dordrecht: Springer Netherlands, 2004. http://dx.doi.org/10.1007/978-1-4020-3130-4_7.

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Borrelli, MaryAnne. "“To Show Concern”: Early Coverage of John Paul II, Benedict XVI, and Francis in the American National News Media." In Pope Francis as a Global Actor, 97–116. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-71377-9_6.

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Okulska, Urszula. "Chapter 6. Discursive construction of the JPII Generation in letters of Polish children and teenagers to Pope John Paul II." In Language, Culture and the Dynamics of Age, 139–90. Berlin, New York: DE GRUYTER MOUTON, 2010. http://dx.doi.org/10.1515/9783110238112.2.139.

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Kosicki, Piotr H. "Epilogue." In Catholics on the Barricades. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300225518.003.0010.

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The book’s epilogue sketches the afterlife of the anti-political alternative to Catholic socialism: dialogue, solidarity, and a pastorally driven, pluralistic “ethical life” (the answer to G.W.F. Hegel’s search for Sittlichkeit). When the Stalinist bubble ultimately burst in the years 1955–1956, Catholic Poland’s non-Stalinist “revolutionaries” joined forces with the dispossessed young radicals from PAX. Together, they looked to reform not only Communist Poland, but Catholicism, too. Poland’s Solidarity movement of 1980–1981 was born in the space of encounter between Catholic socialists and pastoral radicals. Karol Wojtyła became Pope John Paul II, while Tadeusz Mazowiecki co-founded Solidarity and went on to become the Soviet Bloc’s first non-Communist head of state. Yet the lessons of Catholics’ twentieth-century quest for “revolution” dwarf matters of Church and state. The ultimate revolutionary answer to the ethical life was to seek genuine encounters with other “persons” on a similar quest for social justice, human dignity, and solidarity in the world—whatever the Judgment of Heaven to come.
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