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

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Published: 4 June 2021

Last updated: 27 January 2023

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1

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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2

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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6

Appleby, Scott. "Pope John Paul II." Foreign Policy, no. 119 (2000): 12. http://dx.doi.org/10.2307/1149513.

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7

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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8

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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9

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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10

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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11

Tulowiecki, Dariusz. "Dialogue and the "culture of encounter" as the part to the peace in the modern world (in the light of Pope Francis course)." Ukrainian Religious Studies, no. 74-75 (September 8, 2015): 90–119. http://dx.doi.org/10.32420/2015.74-75.565.

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Summary. Religious differences may rise and actually historically rose tensions and even wars. In the history, Christians also caused wars and were a threat to social integration and peace, despite the fact that Christianity is a religion of peace. God in Christians’ vision is a God of peace, and the birth of Son of God was to give peace «among men in whom he is well pleased» (Lk 2,14b). Although Christians themselves caused wars, died in them, were murdered and had to fight, the social doctrine of Christianity is focused on peace. Also the social thought of the Roman Catholic Church strives to build peace. Over the years, the social teaching of the Roman Catholic Church was formed, which sees the conditions and foundations for peace. These are: the dignity of the human person, the natural law, human rights, common good, truth, freedom, love and social justice. The development of the Roman Catholic Church’s teaching on peace was contributed by popes of XX century: Pius XI (1922–1939), Pius XII (1939–1958), with high impact – John XXIII (1958–1963), Paul VI (1963–1978), Pope John Paul II (1978–2005) and Pope Benedict XVI (2005–2013). After Pope Benedict XVI’s resignation, the most important role of the preceptor in the Church of Rome fulfills Francis – the pope from Argentina. Although his pontificate is not long, and teaching is not complete, but you can tell that he continues to build the social doctrine of the Roman Church in matters of peace through the development of so-called «culture of encounter». Based on selected speeches and letters of two years’ pontificate of Francis, the first figure of «culture of encounter» can be lined out as a way of preventing and resolving tensions in the contemporary world. Fundamentals of the concept of dialogue Francis created in the days of being a Jesuit priest and professor at Jesuit universities. He based it on the concept of Romano Guardini’s dialogue. Foundations of the look at the dialogue – in terms of Jorge Mario Bergoglio are strictly theological: God enters into dialogue with man, what enables man to «leaving himself» and enter into dialogue with others. Bergoglio dealt with various aspects of the dialogue: the Church and the world, culture and faith, dialogue between religions and cultures, dialogue inter-social and inter-national, dialogue rising solidarity and co-creating the common good. According to him the dialogue is a continuous task, not a single event; is overcoming widespread «culture of effacement» and «culture of fight» towards a «culture of encounter»; it releases from autism, isolation, gives strength and meaning of life, renews the ability to listen, lets looking at community in the perspective of the whole and not just selected units. As Bishop of Rome Jorge Mario Bergoglio continues and develops his idea of «a culture of dialogue and encounter». In promoting dialogue, he sees his own mission and permanent commitment imposed on him. He promotes the atmosphere – a kind of «music» – of dialogue, by basing it on emotions, respect, intuition, lack of threat and on trust. The dialogue in this sense sees a partner in each person, values the exchange always positively, and as a result it leads to making life ethical, bringing back respect for life and rights of every human being, granting the world a more human face. «Culture of encounter» has the power of social integration: it removes marginalization, the man is the goal not the means of actions, it does not allow a man to be reduced to a mere object, tools for profit or authority, but includes him into a community that is created by people and for their benefit. Society integrated in this way, constantly following «culture of encounter» rule, renews itself all the time and continually builds peace. All people are called to such building: believers and those who do not believe, all of good will. Also, the heads of state have in this effort of breaking the spiral of violence and a «culture of conflict» – both in economic and political dimension – big task and responsibility. Pope Francis reminded about this in a special letter to president of the Russian Federation Vladimir Putin on September 14, 2014 year. In the letter he wrote: «it is clear that, for the world’s peoples, armed conflicts are always a deliberate negation of international harmony, and create profound divisions and deep wounds which require many years to heal. Wars are a concrete refusal to pursue the great economic and social goals that the international community has set itself, as seen, for example, in the Millennium Development Goals. Unfortunately, the many armed conflicts which continue to afflict the world today present us daily with dramatic images of misery, hunger, illness and death. Without peace, there can be no form of economic development. Violence never begets peace, the necessary condition for development». On thebasis of the current teaching of PopeFrancisthe following conclusion can be drawn, thatthe key topeace in the worldin many dimensions- evenbetweenreligions–isadialoguedeveloped under «cultureof encounter».

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지재구. "Pope John Paul II and Mary's Mediation." Catholic Theology ll, no. 27 (December 2015): 259–88. http://dx.doi.org/10.36515/ctak..27.201512.259.

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13

Chmielewski, Marek. "John Paul II – the Pope of Holiness." Forum Teologiczne, no. 22 (October 13, 2021): 157–70. http://dx.doi.org/10.31648/ft.6928.

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Among many titles, John Paul II fully deserves to be called the “Pope of Holiness” due to a record number of beatifications and canonizations that he made and an original doctrine on holiness. He wanted to put into practice the conciliar teaching on the universal call of Christians to holiness. In the Pope’s theology of holiness, the emphasis is placed on the Holy Trinity as the source of all holiness. In addition, he speaks of the manifestations, models and means leading to holiness, and thus of a specific “pedagogy of holiness”. John Paul II’s doctrine of holiness is closely related to his lifestyle, which was confirmed by the Church with his beatification (1 May 2011) and canonization (27 April 2014). Considering his doctrine, life and concern for the Christian shape of Europe, it is a legitimate expectation that he will soon be proclaimed a Doctor of the Church and Patron of Europe.

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Keating, James. "Pope John Paul Ii, Liturgy and Conscience." Downside Review 126, no. 445 (October 2008): 247–62. http://dx.doi.org/10.1177/001258060812644503.

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15

Walsh, Michael J. "Pope John Paul II and his Canonizations." Studies in Church History 47 (2011): 415–37. http://dx.doi.org/10.1017/s0424208400001121.

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In his much quoted article ‘How to be a Counter-Reformation Saint’, Professor Peter Burke remarks on the ‘crisis of canonisations’ which afflicted the papacy in the middle years of the sixteenth century. That particular crisis, of course, was that there were no canonizations. As the veneration of saints came under attack from the reformers, successive pontiffs thought it politic to refrain from creating yet more. In the long pontificate of the late Pope John Paul II (1978—2005), the longest in papal history apart from that of Pope Pius IX (1846–78) — whom John Paul beatified, along with Pope John XXIII, on 3 September 2000 — there was another crisis of canonizations. In this instance, however, there were, in the eyes of some, far too many of them, devaluing the currency. Even the then Cardinal Josef Ratzinger was heard to utter words of disquiet. Indeed, John Paul’s saint-making policy was a topic almost as much for the secular press as the religious: ‘Catholicism turns to computers as the saints go marching in’ was the headline over a piece inThe Sunday Times.

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16

Oakar, Mary Rose. "Pope John Paul II and family policy." Social Thought 13, no. 2-3 (March 1987): 133–38. http://dx.doi.org/10.1080/15426432.1987.10383601.

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II, Pope John Paul. "Pope John Paul II on Contemporary Development." Population and Development Review 17, no. 3 (September 1991): 553. http://dx.doi.org/10.2307/1971968.

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18

Lickona, Lisa. "The Christocentrism of Pope John Paul II." Catholic Social Science Review 8 (2003): 27–37. http://dx.doi.org/10.5840/cssr200382.

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Pauley, John. "The Rhetoric of Pope John Paul II." Rhetoric and Public Affairs 13, no. 2 (June 1, 2010): 163–65. http://dx.doi.org/10.2307/41940498.

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20

Góralski, Wojciech. "John Paul II – the Pope of the Family." Teka Komisji Prawniczej PAN Oddział w Lublinie 14, no. 2 (July 19, 2022): 125–39. http://dx.doi.org/10.32084/tekapr.2021.14.2-11.

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Karol Wojtyła, from the very beginning of his episcopal ministry, expressed the conviction that marriage and family are among the most valuable assets of mankind. No wonder that the issues of these two institutions (closely related to each other) remained at the center of his attention as pope. His pastoral concern for marriage and family, as well as his great contribution to promoting them, earned him the title of “Pope of the Family.” This was confirmed by Pope Francis on April 27, 2014 during the canonization of John Paul II. The activity of the Polish Pope in the service of marriage and family covered a wide spectrum: legislation, education and the organizational and administrative sphere. This commitment of the great Legislator, Teacher and Shepherd, lasting nearly 27 years, significantly enriched the existing treasury of the Church in such a socially important field. The testimony of the tireless successor of St. Peter, who recognized that “the family is the cradle of life and love, where man is born and grows” and that “the mainstream of the civilization of love flows through the family.”

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21

Maida, Adam J. "Responsible Parenthood in the Writings of Pope Paul VI and Pope John Paul II." Linacre Quarterly 55, no. 4 (November 1988): 25–31. http://dx.doi.org/10.1080/00243639.1988.11877979.

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22

Cataldo, Peter J. "Pope John Paul II on Nutrition and Hydration." National Catholic Bioethics Quarterly 4, no. 3 (2004): 513–36. http://dx.doi.org/10.5840/ncbq20044326.

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23

Steinfels, Peter. "A New Biography of Pope John Paul II." Chesterton Review 27, no. 1 (2001): 264–68. http://dx.doi.org/10.5840/chesterton2001271/2127.

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24

Dulles,, Avery Cardinal. "The Metaphysical Realism of Pope John Paul II." International Philosophical Quarterly 48, no. 1 (2008): 99–106. http://dx.doi.org/10.5840/ipq200848128.

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25

Phan, Peter C. "Pope John Paul II and the Ecological Crisis." Irish Theological Quarterly 60, no. 1 (March 1994): 59–69. http://dx.doi.org/10.1177/002114009406000105.

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26

Formicola, J. R. "The Political Legacy of Pope John Paul II." Journal of Church and State 47, no. 2 (March 1, 2005): 235–42. http://dx.doi.org/10.1093/jcs/47.2.235.

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27

O'Sullivan, Dominic. "Pope John Paul II and Reconciliation as Mission." Pacifica: Australasian Theological Studies 19, no. 3 (October 2006): 265–80. http://dx.doi.org/10.1177/1030570x0601900306.

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28

II, Pope John Paul. "Pope John Paul II on Resources and Population." Population and Development Review 18, no. 1 (March 1992): 197. http://dx.doi.org/10.2307/1971883.

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29

White, William. "“Pope John Paul II to Write for Linacre”?" Linacre Quarterly 53, no. 2 (May 1986): 9–12. http://dx.doi.org/10.1080/00243639.1986.11877580.

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30

Michalczuk, Joanna. "Postać Jana Pawła II w dramacie najnowszym." Roczniki Humanistyczne 68, no. 1 Zeszyt specjalny (2020): 493–506. http://dx.doi.org/10.18290/rh.2068s-33.

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This article analyses several artistically important Polish 21st-century plays, in which a character has been modelled on the person of Pope John Paul II. The works studied here are Jerzy Pilch’s Narty Ojca Świętego, Paweł Grabowski’s Dotknięci, Michał Walczak’s Człowiek z Bogiem w szafie and Artur Grabowski’s Cnoty zachodniej cywilizacji. This article aims to show not only the way the above-mentioned literary texts present the figure of the Pope, his life and works, but also his influence on the life of ordinary people. By researching John Paul II’s presence in literature, this article helps to contribute to the commemoration of the Pope Saint.

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31

Greco, Pietro. "Ratzinger and science (communication)." Journal of Science Communication 04, no. 02 (June 21, 2005): E. http://dx.doi.org/10.22323/2.04020501.

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The death of Pope John Paul II, the "Polish pope", in Rome and the subsequent election of Benedict XVI, the "German pope", have been two great events gaining world-wide media coverage and affecting the whole world. This was due to Karol Wojtyla's ability to reach everyone's heart thus once dubbed the "Great Communicator" and to the Vatican's spiritual, cultural, and political influence all over the world. The death of Pope John Paul II and the election of Benedict XVI also concern science and science communication issues.

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32

Ohirko, O. V., L. A. Spilnyk, and I. P. Yablonska. "The Spiritual Pedagogy of St. John Paul II." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 22, no. 94 (June 26, 2020): 46–50. http://dx.doi.org/10.32718/nvlvet-e9407.

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The article discusses the basics of spiritual pedagogy, which was distributed by the great humanist and teacher of mankind Pope John Paul II. Spiritual pedagogy is rooted in Scripture and the Christian religion, which tolerates and accepts everything that is true and noble in other non-Christian religions. It is indicated that John Paul II was a doctor of theology and a doctor of philosophy, an honorary doctor of ten different universities in the world. His approaches to understanding a person, his freedom and responsibility are examined. The problems of the spiritual and moral teachings of John Paul II are analyzed, concerning happiness, human dignity, and the problems of youth and elderly people. It is pointed out that the Holy Pope called for the creation of a civilization of mercy and the avoidance of the civilization of death. Attention is drawn to the scientific and pedagogical heritage of John Paul II, numbering 58 volumes. In the spiritual education of youth, the pope paid special attention to God's commandment of respect for parents. It is argued that the peculiarity of the spiritual pedagogy of John Paul II is the recognition of two priorities: uniqueness and integrity. The article analyzes the problem of family education, which occupies a special place in the spiritual pedagogy of John Paul II. It is indicated that family education contributes to the “humanization” of a person. It has been argued that the personal religious maturity of parents is a deep source of spirituality for children.

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33

Haviland-Nye, A. "Crossing the Threshold of Hope. Pope John Paul II." Buddhist Studies Review 12, no. 2 (June 16, 1995): 201–7. http://dx.doi.org/10.1558/bsrv.v12i2.14979.

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34

Gedda, Luigi. "On the Ontogeny of Persons." Acta geneticae medicae et gemellologiae: twin research 44, no. 1 (January 1995): 9–10. http://dx.doi.org/10.1017/s0001566000001847.

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I would like to reply here to a number of criticisms concerning the stance taken by Pope John Paul II on the rights of the unborn child in his book Crossing the Threshold of Hope, made by Dr John Godfrey of the University of Edinburgh in a recent article entitled “The Pope and the Ontogeny of Persons” (Nature, 12 January, 1995).The accusation levelled against John Paul II is contained in the subheading of John Godfrey's article: “In the recent book… Pope John Paul II airs his views on human reproduction. The pity is that he ignores most of modern genetics and embryology”. Dr Godfrey quotes the following passages written by the Pope in Crossing the Threshold of Hope: “The concept of a ‘person’ is not only a marvellous theory; it is at the centre of the human ethos… in this field more than in any other, collaboration among pastors, biologists and physicians is indispensable”.

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35

Guzdek; Duda, Piotr; Kazimierz. "VI Days of Pope John Paul II in Cracow." 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): 263. http://dx.doi.org/10.15633/pch.893.

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36

Casaroli, Cardinal Agostino. "Message of His Holiness the Pope, John Paul II." Annals of the New York Academy of Sciences 534, no. 1 Living in a C (June 1988): xvii. http://dx.doi.org/10.1111/j.1749-6632.1988.tb30079.x.

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37

Pye, Patrick. "The Letter of Pope John Paul II to Artists." Irish Theological Quarterly 65, no. 2 (June 2000): 179–82. http://dx.doi.org/10.1177/002114000006500206.

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38

Weigel, George. "POPE JOHN PAUL II AND THE DYNAMICS OF HISTORY." Review of Faith & International Affairs 7, no. 2 (June 2009): 27–30. http://dx.doi.org/10.1080/15570274.2009.9523389.

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39

Lee, Kevin P. "Pope John Paul II, Prophetic Politician. Jo Renee Formicola." Journal of Religion 83, no. 2 (April 2003): 274–75. http://dx.doi.org/10.1086/491290.

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40

Higgins, George G. "Pope John Paul II: The Biography by Tad Szulc." Catholic Historical Review 81, no. 4 (1995): 621–23. http://dx.doi.org/10.1353/cat.1995.0095.

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41

Essig, Andrew M. "Pope John Paul II and the New International Order." Catholic Social Science Review 11 (2006): 171–82. http://dx.doi.org/10.5840/cssr2006119.

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42

Simpson, Peter L. P. "TRANSCENDING JUSTICE: Pope John Paul II and Just War." Journal of Religious Ethics 39, no. 2 (May 19, 2011): 286–98. http://dx.doi.org/10.1111/j.1467-9795.2011.00477.x.

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43

Reimers, Adrian J. "The Christian Personalism of John Paul II." Journal of Interdisciplinary Studies 29, no. 1 (2017): 125–48. http://dx.doi.org/10.5840/jis2017291/28.

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The thesis of this essay is that Karol Wojtyła / Pope John Paul II develops a rich understanding of the concept of person and of human personhood not by redefining “person” but by availing himself of the traditional definition offered by Boëthius who viewed the person as an individual substance of a rational nature. Objections to this definition are overcome by Wojtyla’s deep understanding of the spiritual characteristics of reason and will. The person acquires from these faculties one’s distinctive characteristics of freedom and creativity, which are manifest and fulfilled in one’s capacity for love. Thus it is that although the person exists as a material substance in the world of physical things, one’s personal existence is constituted by relationships with other persons.

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44

Porter, Jean, James J. McCartney, and Robert J. Spitzer. "Unborn Persons: Pope John Paul II and the Abortion Debate." Review of Religious Research 30, no. 3 (March 1989): 311. http://dx.doi.org/10.2307/3511527.

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45

Allman, Mark J. "Book Review: The Moral Theology of Pope John Paul II." Theological Studies 67, no. 3 (September 2006): 695–97. http://dx.doi.org/10.1177/004056390606700327.

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Corley, Felix. "Soviet reaction to the election of pope John Paul II." Religion, State and Society 22, no. 1 (January 1994): 37–64. http://dx.doi.org/10.1080/09637499408431622.

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Alvi, Anjum. "Levinas and ethics: The death of Pope John Paul II." Anthropological Theory 20, no. 2 (November 7, 2019): 157–79. http://dx.doi.org/10.1177/1463499618785529.

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Abstract:

The essay aims to identify the ethical dimension of the relation of the self with the Other/Beyond as an indispensable aspect of human existence that underlies and forms a premise for any cultural phenomenon, and thus constitutes an unavoidable perspective in anthropology. By juxtaposing modern and non-modern perspectives on value, self, and freedom, this essay reclaims the ethical dimension for the cultural dominant of modernity from which, through the imposition of the self, it has been lost from sight. The argument for the ethical dimension is centrally embedded in the thought of Emmanuel Levinas and anchored in different philosophical and theological concepts. It is exemplified by the event of Pope John Paul II's death, which is taken as a synecdoche for his life and work that allows us to redefine the interrelated topics of religion and ritual as statements of ethics.

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John Pauley. "The Rhetoric of Pope John Paul II (review)." Rhetoric & Public Affairs 13, no. 2 (2010): 337–39. http://dx.doi.org/10.1353/rap.0.0147.

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Stricker, Gerd. "On a Delicate Mission: Pope John Paul II in Ukraine." Religion, State and Society 29, no. 3 (September 2001): 215–25. http://dx.doi.org/10.1080/09637490120093124.

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Jo Iozzio, Mary. "Pope John Paul II and the Apparently Non-acting Person." Journal of Disability & Religion 22, no. 2 (April 3, 2018): 219–20. http://dx.doi.org/10.1080/23312521.2018.1522056.

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