The aim of this paper is to present the leading role of Karol Wojtyła in the works of the Episcopal Conference of Poland (ECP) in 1958–1978. Therefore, the main research problem will be a description of Karol Wojtyła’s participation and actual influence on activities of the Episcopal Conference of Poland, together with evaluation of the effects of his activities. The following hypotheses can be formulated. 1) Karol Wojtyła’s influence on works of the Episcopal Conference of Poland evolved along with his changing position in the Episcopate structures (a strong trend for the increasing influence); 2) Karol Wojtyła undertook multi-faceted, multi-directional and multidimensional actions; 3) actions undertook by Karol Wojtyła in the Episcopate of Poland significantly influenced development of relationships between the state and the Church. The studies conducted using the historical (genetic) method and content analyses allow to present the following factual data. Karol Wojtyła played an important role in works of the Episcopal Conference of Poland and its specialist committees. From 1958 (his appointment as the suffragan bishop of Krakow) he was a member of the ECP, and in 1964 (appointment as the Metropolitan Archbishop of Krakow) he joined the top management group – EP Main Committee/Main Board. As a part of the tasks he was appointed then, he prepared pastoral letters and participated in development of relationships with PRL government; he was also responsible for contacts with the Apostolic See and episcopal conferences abroad; and inspired changes in the organisational structure, aims and tasks of the Episcopal Conference of Poland. His participation in works of specialist committees represented an important part of his involvement with the Episcopal Conference of Poland. During twenty years of his service as a bishop Karol Wojtyła was a member of the following commissions: Commission for the Lay Apostolate – chairman in 1966–1978; Subcomission for Studies – chairman in 1967–1970; Commission for Catholic Education – chairman in 1970–1978; Science Council – chairman in 1972–1978; Commission for Christian Ministry – member in 1958–1978; Council Commission – member in 1963–1970; and Vocations Committee – member in 1967–1970. The number and the diversity of proposals, projects, and postulates notified by him prove the unique intellect, organisational skills and leadership skills of the future pope.
skills and leadership skills of the future pope.

The essay Practical-Theological Reception in the Pontificate of Pope John Paul II: The Development of a Theology of Communio as a Pastoral Methodology takes initially a close look at the position of the Catholic Church, which was changed during the time of the Second Vatican Council. Then the essay discusses the Extraordinary General Assembly of the Synod of Bishops in 1985. At the Synod, communio was identified as a key concept of the Second Vatican Council’s theology. Pope John Paul II supported this development and accented the significance of a practical-theological understanding of communio for a secular world. Finally, this essay gives a summary about these concepts of the theology of communion, which were discussed during the papacy of John Paul II and are continued today in the new developments.

The need for a decent vision of the parish rooted in the teaching of the Church which results from a deep theological reflection and is based on pastoral experience, opened on its suggestions to the contemporary context and able to reach out to the future is one of the most important needs of the contemporary Church. It is precisely the theological and pastoral vision created and propagated with dedication by John Paul II during almost twenty-eight years of his pontificating. The vision has a major motive – it is supposed to become a missionary community on the one hand, and from the practical point of view it should become a community of communities. The conditioning of the parish is mutual in this respect. If one wishes to put into practice this model of a parish, one has to bear in mind the four dimensions of pastoral activities: the trinitarian dimension – the mystery of God; the ecclesiological dimension – the mystery of the Church; the canonical dimension – the legal and structural reality; and the humanistic dimension. This theology of a parish should be the purpose of its renewal and should be treated as a perpetual process, a specific lifestyle and mode of acting and, as consequence, should also serve as an impulse for the development of practical implementations of parishes that function in a specific social and cultural context.

The Second Vatican Council prepared the Church for the requirements of the present and, above all, it began the work of multidimensional renewal (biblical, liturgical, spiritual, structural and pastoral). A particular feature of post-Conciliar Catholicism is also the greater involvement of lay people in the mission of the Church. The new Catholic movements and communities that renew the Church in accordance with their character and vocation are indispensable in this process. An important reality is the Charismatic Renewal (not identified with a single movement), gradually recognized by the Church and appreciated by pastors. An important voice was Saint John Paul II’s teaching who in his speeches and texts showed the directions of the renewal of the Church, also those happening through numerous groups of the Renewal in the Holy Spirit. In this context, John Paul II’s observations expressed during many meetings with Catholic charismatics are extremely valuable. The Pope pointed to the beautiful fruits of the Charismatic Renewal, for example a prayer, biblical, missionary and sacramental revival, and called for active participation in renewing the whole Church and sustaining the ecclesiality of these groups through correct formation and unity with the bishops. Thus, it must be said that the existing and still-emerging communities, bearing charismatic experience, become a powerful stream of grace that renews the Church and enables it to evangelize the contemporary world.

John Paul II often emphasized the role of baptismal spirituality. Some of his statements about baptism were referred to in the study. The Pope reminded us of the meaning of baptism as a covenant of faith. It is closely related to the conversion of man. Faith and conversion are personalistic, because they result from a personal decision of man recognizing Jesus Christ as his Savior and Lord and giving Him his life. Parents and godparents directly influence the upbringing of children and play an important role in the process of forming the life of faith. Evangelization is carried out in the name of the Churc‑h, therefore it is directed towards baptism that includes the Church community. Infused with the spirit of the gospel culture becomes an important means of evangelization. Baptism creates a common sacramental plane for all Christ’s followers. It has ecumenical consequences not only in relations between the Churches, but also within many families.

Men and women who have received the Sacrament of Marriage and who shape their lives out of this sacrament feel safe in the Trinitarian space of love and feel called to become holy. In his Wednesday catecheses, John Paul II (1979–1984) portrays marriage as a school of holiness. The theology of the body advances and develops in the connection between eros and ethos. A practical sacramental Christian marriage does not only imitate communion with God but furthermore captures and reflects it.

In its first part the article entitled „Historical Dimension of the Encyclical Ut Unum Sint of John Paul II in the Ecumenical Dialogue” presents the etymology of the appellation „ecumenism”, as well as its historical, geographic and theological significance. It also brings closer to the readers two different, but, in the same time, interrelated levels of perception of the term „ecumeny” in today’s Christianity. The second part of the work features specificity of the – over twenty six years long – pontificate of John Paul II, emphasizing his involvement in unifying and interreligious dialogue in all its dimensions (spiritual, doctrinal and practical). The third part of the paper consists of detailed analysis of content of all parts of the encyclical „Ut Unum Sint” (three chapters and the exhortation). In the final part of article readers can find examples of development of the present understanding of Roman Catholic definition of Christian unity.

John Paul II can certainly be considered an outstanding personality of our time, not merely due to the long duration of his pontificate. He was the first roman pontifex – during the age of mass media – who reached out to the whole world personally, including dissenters as well as infidels. We present here a pastoral-theological review reflecting on the media presence of the deceased pontifex John Paul II, highlighting different aspects of its papacy and providing a theological interpretation. John Paul II didn’t intend to reshape papacy, but did point to different aspects of it. We’d like to assess the changes which resulted from his massive presence in the media additionally to presenting insights in what way the distinct features of his outward appearance in the media can contribute today to make “church as a universal sign” more or less experienceable. The pope from Poland made use of the media like no other pontifex before him leading to the large media attention he received at the end of his life which is unparalleled in history of the Holy See. He enjoyed great appearances and was even selected “Man Of The Year” by Time magazine in 1995.

As the purpose of the article unveiled above the author was going to show mysterium paschale interpreted by the Pope John Paul II through the prism of the theology of God’s mercy. The essential lecture of this subject can be found in the two first encyclicals of the Pope: Dives in misericordia and Redemptor hominis, however the problem was consequently present in the teaching of the Pope during his whole pontificate. In the presented article the author tries to unveil the perspective of God’s mercy in the mystery of the cross and Christ’s resurrection. Within each of these issues the author unveiled the problems that were special and complete expression of the merciful love of God. Within the question of the relation between the mystery of the cross and the mystery of God’s mercy the following problems were touched: acceptance of the suffering of Christ as an expression of solidarity with the creature, discovery of God who deserves mercy, the kenosis of the Son as the revelation of God’s mercy, the fidelity of God to the creature. In the elaboration of the problem of God’s mercy in the resurrection of Christ the following issues were touched: the Father’s mercy toward the Son, the God’s mercy towards the creature, the sign and the beginning of the eschatological mercy.

Project titled ‘Polonia Restituta. The Decalogue for Poland on the 100th Anniversary of Independence’ is intended by its authors – the Ministry of Science and Higher Education and the Council for Social Affairs of the Polish Episcopal Conference – as a thought about the future of our Homeland and State, about ‘how Poland should look like’. It should be a thought from a clearly defined perspective of Catholic social science, that is a theo-logic perspective. The Minister explains: we need ‘an in-depth reflection on where we are going to and what for, what values should accompany our collective life, what values we should use as the basis to restructure our state’. And later: since ‘the role of the Catholic church is unique and incomparable with any other institution in our history’, consequently, ‘here and now, we will examine Poland through the prism of its teaching, which directed the generations of our ancestors.’ ‘Thinking Homeland … Civic virtues and patriotism on the 100th anniversary of regaining independence by Poland’ is one of the ‘commandments’ of the ‘Decalogue for Poland’ under elaboration, i.e. one out of ten segments of theo-logic thinking (the thought guided by the logics of social science derived from the science of God) and understanding of the phenomenon of Poland itself. The sub-title clearly specifies further that the subject of the said thought shall be a conjunction of civic virtues (= a set of attitudes resulting from the bonds joining a person and a state) and patriotism (= according to John Paul II: ‘love for everything relating to homeland’, a moral virtue of love to Homeland). And the questions like: how do they relate to each other, whether they are directly or inversely proportional to each other, what ethical/social spaces do they share and which ones are separate for them? etc. Whereas, the two-word title (being the title of Karol Wojtyła’s poem) enables, and – what is more: suggests, inclines – to provide the thought in the light of teaching of our great fellow citizen and compatriot, the saint Pope. Thus: what John Paul II tries to tell us about what is patriotic and what is civic and about the interrelationship, threats and perspectives between these two aspects? And what – this is the most important question – from his theo-logic thought in this subject could become ‘deca-logic’ (in the perspective of liability and morality) for Poland, for its conversion, good and future? Karol Wojtyła/John Paul II does not differentiate clearly (he does not formulate strict definitions, does not make differences) between patriotism and civic virtues. The fundamental string of his thought and teaching in this respect is directed towards in-depth understanding and description of patriotism, which leads to civic ethos (the so-called civic virtues, arete politike, that is, a set of attitudes which show concern about the common good, namely, the state). He presents these in several genealogical layers of his works and teaching: within the poetic layer (here, in particular, in his poem titled Thinking Homeland… of 1974), within the essayistic layer (here, in particular, in Memory and Identity, written in 1993 and 2005) and within the preacher’s and lecturer’s layer (here, for instance, in homilies and speeches made during pilgrimages to Poland, but not only in these cases, also in some speeches concerning the issue in question, among others, during his famous speech in the Paris-based seat of UNESCO in 1980). The poem Thinking Homeland…, a text exceptionally dense in terms of language and content, published five years after its creation, already during the pontificate, under a nick name, contains several splendid and well-known phrases of Wojtyła: ‘When I think: Homeland, then I express myself and put down my roots’;
‘Is it possible for history to flow against the current of consciences?’’ ‘the liturgy of history’. Fragments of Memory and Identity constitute its essayistic development and interpretation. It is in this work where John Paul II explains fundamental content of his theology of patriotism/civic virtues, homeland and nation, their history and culture. In short: Homeland is a heritage, a resource of goods (strictly interrelated spiritual and material values, culture and land) received ‘after ancestors’. The teaching of Christ includes the most in-depth elements of theological vision of the homeland – it ‘opens the notion of homeland towards eschatology and eternity, but by no means deprives it of its earthly content (!). Patriotism means the ‘love for homeland’, an internal attitude (pietas) and a moral virtue, falling within the scope of the 4th commandment of the Decalogue. Both homeland and nation have got their own theological roots and existential reference to the mystery of creation and – similarly as in case of a family – they constitute ‘natural communities’ (nature of a man is of social character; a nation ‘is not a fruit of an ordinary agreement’) and ‘remain realities that cannot be replaced’ (!). What is more to say and describe in more detail in this subject: ‘You cannot […] replace a nation with a state’, ‘the more you cannot convert the nation into the so-called democratic society’. The Pope reaches for Christology also in this case: ‘The mystery of personification, the foundation of the Church, belongs to the theology of nation’ and gives it proper justification and inalienability, direction and depth. Theology and theo-logics of homeland and nation, as well as a theological reflection over relationships between ‘man – nation– homeland – state – civic virtues’, protects the whole difficult, complicated conglomeration, exposed to vagueness and distortions against mistakes and their existential consequences (sometimes with terrible results), such as, on the one side eradication and orphanage, and on the other side, a nationalism (‘so as the inalienable function of the nation will not degenerate into nationalism’). Calling for the ‘”Jagiellonian” dimension of Polish identity’, the Pope writes that ‘Polish identity is, in fact, a multiplicity and pluralism, not parochialism and confinement’. At the same time, he defends the – nowadays attacked – strive for protection and development of the ‘nation’s identity’ against its dispersion in transnational and cosmopolitan structures. He does so through the category of culture, crediting it with fundamental significance in his theological thought concerning the nation and state (thus, also the patriotism and civic virtues). During his speech in the seat of UNESCO, he mentioned: ‘The nation is such a great community of people who are joined together with various bonds, but, above all, with culture. The nation exists ‘because of its culture’ and ‘for its culture’. […] There is a basic sovereignty of the society, expressed in the culture of nation. Simultaneously, it is the sovereignty through which a man becomes parallelly the most sovereign.’ He said a terrific thing about his experience of papal service: ‘with my experience of the history of my homeland, with my increasing experience of the value of nation, I was not a stranger for the people I met. On the contrary, my experience of homeland facilitated, to great extent, my contacts with people and nations on all the continents.’ Consequently, the basic conclusion from ‘thinking: Homeland’: when, in the Christian, ecclesiastically moderated space, ‘I express myself and put down my roots’ into what is native and national, then the process (and attitudes co-creating it) serves what is universal for all humans, transnational, universal, eternal. Strengthening of (arousing, developing and cleansing) patriotism constitutes the best way to strengthening of (arousing, developing and cleansing) virtues and civic attitudes. Let us emphasise it: both require protection – patriotism need protection against demons of nationalisms, civic virtues – against emptiness of a liberal state, where the nomo-, bureau-, and technocracy cannot defend the panegoism and atrophy of virtues. ‘When I think: Homeland, I’m looking for the way’ – wrote Wojtyła forty-four years ago. The way runs through the Baptism of Poland, teaches. The one dating back to more than a thousand years and the one, in which all subsequent generations should cleanse themselves. The Baptism will save Independent Poland and its citizens, it will bring the future to both the Homeland and State. The Baptism will put down its and their roots in the redemptive God’s mysteries of creation, personification and love.

The truth about freedom and liberation is constantly threatened by a false notion of freedom and an erroneous assumption that freedom is to be found only where there is no external compulsion. According to Father Blachnicki, real freedom is born out of an internal overcoming of a hatred that makes one use violence and abuse as means to an end. Using the Gospel as the starting point he would promote the fight for liberation without violence, using the power of faith, that allows one to give testimony to the truth in every situation. He was of the opinion that actions aimed at the liberation of man should be seen as continuations of the salvific mission of Christ. In the face of alarming liberal attitudes that reject God’s rules in the name of incorrectly understood democracy it is worthwhile to bring to mind Father Blachnicki’s
thesis that it is freedom that leads to liberation, not the other way round. For freedom is not a simple effect of liberation, and external liberation in itself does not guarantee the experiencing of internal freedom.
Thus at the bottom of this pro-liberation pursuit there is an internal liberation which is liberation of man within man carried out in the process of formation of new man. Ultimately freedom is not an ability to do anything, but it is freedom towards Good which is the source of happiness. Man becomes free up to the point of his recognition of the truth and his will is driven by freedom. Theology of liberation presented by father Blachnicki is the application of theology of redemption to solving specific manifestations of enslavement among people of the contemporary era.

The presence of a religion teacher at school becomes a chance to evangelise both students and teachers. They all come from different backgrounds and have varying experience of God. The article A Religion Teacher in a School Environment in the Face of a Demonology Issue is an attempt to show a religion teacher’s tasks which he can undertake during religious instruction lessons and during informal contacts with other teachers. These tasks are not focused only on spreading the Gospel. But also on making young people aware of spiritual threats connected with wearing satanist symbols and promoting satanism, organizing Halloween, propagating magic. The article proves that the school curriculum for catechism does not underline the threats sufficiently. It contains suggestions of improving the content of the subject in this aspect and also of fuller use of the priest teacher’s presence at school.

The article presents an historical section of the rising and application the idea of the social justice in the social education, beginning from ideas of ancient philosophers leading to presence in nowadays teaching of Catholic church. The considerations was based on the encyclical Deus caritas est of the pope Benedict XVI being a fundamental source showing the justice as a virtue which fool of its progress is achieved in love.

This article presents the issue of the preferential option for the poor that appears to be a natural consequence of the social love. At first the author presents poverty as an expression of a great injustice in the world and later on points at historic origins and evolution of the preferential option for the poor presented in the Catholic social teaching. In the final part of the article the author reflects upon the question, whether the option for the poor is a theological passe, or still constitutes a living element of the social teaching of the Church especially with its regards to relation between justice and love.

At the close of the Great Jubilee of the Year 2000 in his letter Novo millennio ineunte John Paul II pointed at pastoral priorities and paths to follow (compare: NMI 29-41) to make the Church the home and the school of communion. He issued a strong warning against the temptation of activism: “Before making practical plans, we need to promote a spirituality of communion […]. Let us have no illusions: unless we follow this spiritual path, external structures of communion will serve very little purpose. They would become mechanisms without a soul, ‘masks’ of communion rather than its means of expression and growth” (NMI 43). It follows that promoting the spirituality of communion should be “the guiding principle of education wherever individuals and Christians are formed, wherever ministers of the altar, consecrated persons, and pastoral workers are trained, wherever families and communities are being built up” (NMI 43). According to the pastoral priorities defined by the Pope, the perspective of sainthood can be related to the attitude of “believing”; the priority of prayer can be associated with “remembering”; the sacrament of reconciliation with “forgiving”; listening to the word of God with “receiving”; Eucharist with “giving thanks”; the priority of grace with “giving”; preaching the word of God with “going out”. Similarly, following the suggestion made by John Paul II, a tool to implement the spirituality of communion can be “a formula of life” hidden in the words of the consecration: “to take bread in one’s hand” is to let the Holy Spirit lead us especially in prayer; “saying the blessing” means to listen; “broke” means to be purified; “giving bread away” means to evangelize; “this is my Body” means to create communion; “take this, all of you, and eat of it” means to spread mercy; “do this in memory of me” means to love by the love of Christ and in the power of the Spirit of God. Following the said attitudes, we have become promoters of the spirituality of communion on the basis of which we are able “to make the Church the home and the school of communion” (NMI 43).

Man is a rational and free being. He can choose good or evil. Evil also has various varieties. One can not accept the enlightenment belief that “selfishness will result in altruism”. Selfishness – will always be selfish. Christian morality manifests itself in the ethics of blessing. Hatred, on the other hand, is closely connected with aversion to others, with a bad attitude, disrespect for them, and finally with hostility and hatred. Today hostility and hatred are sometimes narrowed down to the “hate speech”. Already Socrates, Plato, Aristotle, Seneca, or Saint Augustine tried to show the main determinants of hatred. It is based on seven major defects. It is also known that hatred can take on various shapes (odium inimititiae, odium abominantiae). The main manifestation of hatred is all kinds of war. It should be reminded, that St. John Paul II repeatedly, especially during pilgrimages to Poland, referred to the evangelical principle that evil can only be won with good. This principle, in turn, underlies the foundations of the ethics of solidarity with the
suffering and persecuted. The ethics of solidarity is inseparable from real human promotion, from eliminating violence in the modern world.