DOCSLIB.ORG

Catholic Theme: Dignity of Work and Service

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Catholic Theme: Dignity of Work and Service Curriculum Support for Catholic Schools: Enhancing the Religious Dimension of Catholic Education Catholic Theme: Dignity of Work and Service Catholic Theme: Dignity of Work and Service 387 Curriculum Support for Catholic Schools: Enhancing the Religious Dimension of Catholic Education Scriptural Story The Labourers in the Vineyard “For the kingdom of heaven is like a landowner who went out early in the morning to hire labourers for his vineyard. After agreeing with the labourers for the usual daily wage, he sent them into his vineyard. When he went out about nine o’clock, he saw others standing idle in the marketplace; and he said to them, ‘You also go into the vineyard, and I will pay you whatever is right.’ So they went. When he went out again about noon and about three o’clock, he did the same. And about five o’clock he went out and found others standing around; and he said to them, ‘Why are you standing here idle all day?’ They said to him, ‘Because no one has hired us.’ He said to them, ‘You also go into the vineyard.’ When evening came, the owner of the vineyard said to his manager, ‘Call the labourers and give them their pay, beginning with the last and then going to the first.’ When those hired about five o’clock came, each of them received the usual daily wage. Now when the first came, they thought they would receive more; but each of them also received the usual daily wage. And when they received it, they grumbled against the landowner, saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ But he replied to one of them, ‘Friend I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ So the last will be first, and the first will be last.” Matthew 20: 1-16 Jesus Washes the Disciples’ Feet Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end. The devil had already put in into the heart of Jesus son of Simon Iscariot to betray him. And during supper Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus answered, “You do not know now what I am doing, but later you will understand.” Peter said to him, “You will never wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.” Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” Jesus said to him, “One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.” For he knew who was to betray him; for this reason he said, “Not all of you are clean.” After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you? You call me Teacher and Lord – and you are right, for that is what I am. So if I, your Lord and teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you.” John 13:1-15 Catholic Theme: Dignity of Work and Service 388 Curriculum Support for Catholic Schools: Enhancing the Religious Dimension of Catholic Education Description & Related Topics Description: The call to work is a fundamental part of our humanity, made in the image and likeness of God. The book of Genesis portrays God as working six days to bring the world into existence. This tells us there is something holy about work. Whether for securing a livelihood or attending to the needs of others, all work is an important way human persons live out their vocation to holiness. Work is a primary way for human persons to express who they are in the world. Jesus, who devoted most of his life to working as a carpenter, shows us the dignity of work and service to others. His modeling of servant leadership calls forth and affirms the giftedness of every human person. Work is therefore more than just a role we play in society. It is a divine call to join in God’s ongoing creative activity in the world, and in a sense, a call to be co-creator with God. Work thus allows us to participate in the building up of the Reign of God. Work and service together thus exists to serve the good of the human person and the common good. Workers have the right to: meaningful work; safe working conditions; participation in decision making processes which affect their work; security in case of sickness, disability, unemployment or old age; and the right to form unions. The economy and means of production exist to serve people, not the other way around. Anchor Concepts: Common Good, Creativity/Design, Discovery, Empowerment, Globalism, Human Dignity, Interdependence, Justice, Lifestyle, Solidarity, Vocation Related Concepts: • SERVICE • CHURCH • EMPLOYMENT / WORKPLACE • LABOUR • DIGNITY OF WORK / FULFILLMENT • INDUSTRIALIZATION • PRODUCTION / PRODUCTIVITY • WEALTH • LEADERSHIP • SERVANT LEADERSHIP • TECHNOLOGY • COLLABORATION • CAREER AND PERSONAL PLANNING • PERSONHOOD AND IDENTITY • PROFIT MOTIVE • ETHICS • COMMUNITY / COMMON GOOD • VOLUNTEERISM • COMMUNITY SERVICE • GIFTS • TALENTS • VOCATION • DISCERNMENT • HOUSEHOLDING Catholic Theme: Dignity of Work and Service 389 Curriculum Support for Catholic Schools: Enhancing the Religious Dimension of Catholic Education Scripture References God Rested from Work on the Seventh Day And on the seventh day, God finished the work that he had done, and he rested on the seventh day from all that he had done. So God blessed the seventh day and hallowed it, because on it God rested from all the work He had done in creation. Genesis 2: 1-3 Against Withholding Wages You shall not withhold the wages of poor and needy labourers, whether other Israelites or aliens who reside in your land in one of your towns. You shall pay them their wages daily before sunset because they are poor and their livelihood depends on them; otherwise they might cry out to the Lord against you, and you would incur guilt. Deuteronomy 24: 14-15 Allowing Labourers to Eat from the Harvest You shall not muzzle an ox while it is treading out the grain. Deuteronomy 25: 4 Serving God (not Wealth) Through Work You cannot serve God and wealth. Matthew 6: 24 Light of the World: Good Works Glorifying God You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven. Matthew 5: 14-16 Faithfulness to Work Rewarded Who then is the faithful and wise slave, whom his master has put in charge of his household, to give the other slaves their allowance of food at the proper time? Blessed is that slave whom his master will find at work when he arrives. Truly I tell you, he will put that one in charge of all his possessions. Matthew 24: 45-47 Jesus Glorified the Father by His Work I have glorified you on earth by finishing the work that you gave me to do. John 17: 4 Apostle Paul, Tentmaker After this Paul left Athens and went to Corinth. Thee he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, Paul went to see them, and because he was of the same trade, he stayed with them, and they worked together –by trade they were tentmakers. Acts 18: 1-3 Working to Please God Whatever your task, put yourselves into it, as done for the Lord and not for your asters, since you know that from the Lord you will receive the inheritance as your reward; you serve the Lord Christ. Colossians 3: 23-24 Faith Without Works is Dead What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? If a brother or sister is naked and lacks daily food, and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead. James 2: 14-17 Catholic Theme: Dignity of Work and Service 390 Curriculum Support for Catholic Schools: Enhancing the Religious Dimension of Catholic Education Avoid Idleness Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us.
Load more

Recommended publications
  • Elizabeth R. Schiltz Associate Professor of Law
    SCHOOL OF LAW Legal Studies Research Paper Series WEST, MACINTYRE AND WOJTYŁA: POPE JOHN PAUL II’S CONTRIBUTION TO THE DEVELOPMENT OF A DEPENDENCY-BASED THEORY OF JUSTICE 45 Journal of Catholic Legal Studies 369 (2007) Elizabeth R. Schiltz Associate Professor of Law University of St. Thomas School of Law Legal Studies Research Paper No. 06-27 This paper can be downloaded without charge from The Social Science Research Network electronic library at: http://papers.ssrn.com/abstract=923209 A complete list of University of St. Thomas School of Law Research Papers can be found at: http:// http://www.ssrn.com/link/st-thomas-legal-studies.html CP_SCHILTZ 3/13/2007 3:28:24 AM WEST, MACINTYRE, AND WOJTYŁA: POPE JOHN PAUL II’S CONTRIBUTION TO THE DEVELOPMENT OF A DEPENDENCY- BASED THEORY OF JUSTICE ELIZABETH R. SCHILTZ† In recent decades, a strand of feminist theory variously referred to as “care feminism,” “cultural feminism,” or “relational feminism” has been arguing for a social re-evaluation of what has traditionally been regarded as “women’s work”—the care of dependents, such as children and elderly or disabled family members. As part of that project, a number of feminists have suggested that the traditional liberal theory of justice, based on the ideal of autonomous, independent actors, should be rejected, or at least revised to reflect the reality of dependency in the life of every individual. Recent books offering such alternative, dependency-based theories of justice include: Joan Tronto, Moral Boundaries: A Political Argument for an Ethic of Care;1 Eva Feder Kittay, Love’s Labor;2 Robin L.
    [Show full text]
  • John Paul II, Encyclical, Laborem Exercens (On Human Work), 1981
    John Paul II, encyclical, Laborem exercens (On Human Work), 1981 11. Dimensions of the Conflict . I must however first touch on a very important field of questions in which [the Church’s] teaching has taken shape in this latest period, the one marked and in a sense symbolized by the publication of the Encyclical Rerum Novarum [by Leo XIII in 1891]. Throughout this period [beginning with the industrial revolution], which is by no means yet over, the issue of work has of course been posed on the basis of the great conflict that in the age of, and together with, industrial development emerged between "capital" and "labour", that is to say between the small but highly influential group of entrepreneurs, owners or holders of the means of production, and the broader multitude of people who lacked these means and who shared in the process of production solely by their labour. The conflict originated in the fact that the workers put their powers at the disposal of the entrepreneurs, and these, following the principle of maximum profit, tried to establish the lowest possible wages for the work done by the employees. In addition there were other elements of exploitation, connected with the lack of safety at work and of safeguards regarding the health and living conditions of the workers and their families. This conflict, interpreted by some as a socioeconomic class conflict, found expression in the ideological conflict between liberalism, understood as the ideology of capitalism, and Marxism, understood as the ideology of scientiflc socialism and communism, which professes to act as the spokesman for the working class and the worldwide proletariat.
    [Show full text]
  • A Spirituality of Work 2001
    A SPIRITUALITY OF WORK 2001 Front cover: The Angelus', by Jean-François Millet (1814-75); Musée d'Orsay, Paris/Bridgeman Art Library Contents: • Foreword • Work in the sacred scriptures • The Church's teaching on work • Human dignity and the value of work • Prayers and meditations • Resources Publisher's Information © 2001 Catholic Bishops' Conference of England and Wales, 39 Eccleston Square, LONDON SW1V 1BX Published in January 2001 by the Catholic Media Trust on behalf of the Committee for the World of Work of the Catholic Bishops' Conference of England and Wales The scripture quotations are from The New Revised Standard Version of the Bible, Anglicised Edition, copyright © 1989, 1995 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America, and are used by permission. All rights reserved. ‘Lord God, who entrusted the earth' from Divine Office © 1974 Hierarchies of Australia, England & Wales, Ireland; A P Watt. ‘Blessed are you, Lord our God' from Canadian Conference of Catholic Bishops, A Book of Blessings © 1981 Concacan Inc. Take my hands by Sebastian Temple © 1967 OCP Publications. Produced by the Catholic Media Office, London. Printed by MCS Thorndale Ltd, London. ISBN: 0 905241 18 5 A Spirituality of Work Foreword The World of Work Committee of the Catholic Bishops' Conference of England and Wales offers this booklet as a contribution to the awakening of the Catholic Church to the blessing given the human race by God by the gift of work. The members of the Committee, who are themselves laity and workers, are well aware of the discontinuity in the perception of many workers between the experience of work (or unemployment) and the fulfilling of God's purpose for them.
    [Show full text]
  • The Idea of the Common Good in the Light of Encyclicals Laborem Exercens and Centesimus Annus
    Teka Komisji Prawniczej PAN Oddział w Lublinie, t. XIII, 2020, nr 1, s. 479-491 https://doi.org/10.32084/tekapr.2020.13.1-36 THE IDEA OF THE COMMON GOOD IN THE LIGHT OF ENCYCLICALS LABOREM EXERCENS AND CENTESIMUS ANNUS Rev. Wojciech Wojtyła, Ph.D. Department of Legal Theory and History, Faculty of Law and Administration at the Kazimierz Pułaski University of Technology and Humanities in Radom e-mail: [email protected]; https://orcid.org/0000-0002-5482-705X Summary. John Paul II placed man at the centre of his reflection in the encyclicals Laborem exer- cens and Centesimus annus and it was in man, his intelligence and competences, his capacity for creative initiative and entrepreneurship, that the pope saw the mainspring of social wealth and good. The deliberations in both the papal documents are founded on the idea it is not material capital but science, technology, and skills, referred to as new types of property, that are the greatest asset of industrial countries at present. In John Paul II’s belief, a correctly interpreted relationship between economy, anthropology, and ethics is the key to overcoming social problems, with various forms of alienation being the gravest. A vision of man as a creative subject whose ability of personal parti- cipation is the basic common good of every society plays a special role in giving the right shape to organized social life. The pope argued a personalistic understanding of common good both relieves tensions between private property and the right to the universal destination of goods as defined by the Catholic social philosophy and paves the way for economic success of nations and states.
    [Show full text]
  • The Holy See
    The Holy See APOSTOLIC EXHORTATION FAMILIARIS CONSORTIO OF POPE JOHN PAUL II TO THE EPISCOPATE TO THE CLERGY AND TO THE FAITHFUL OF THE WHOLE CATHOLIC CHURCH ON THE ROLE OF THE CHRISTIAN FAMILY IN THE MODERN WORLD INTRODUCTION The Church at the Service of the Family 1. The family in the modern world, as much as and perhaps more than any other institution, has been beset by the many profound and rapid changes that have affected society and culture. Many families are living this situation in fidelity to those values that constitute the foundation of the institution of the family. Others have become uncertain and bewildered over their role or even doubtful and almost unaware of the ultimate meaning and truth of conjugal and family life. Finally, there are others who are hindered by various situations of injustice in the realization of their fundamental rights. Knowing that marriage and the family constitute one of the most precious of human values, the Church wishes to speak and offer her help to those who are already aware of the value of marriage and the family and seek to live it faithfully, to those who are uncertain and anxious and searching for the truth, and to those who are unjustly impeded from living freely their family lives. Supporting the first, illuminating the second and assisting the others, the Church offers her services to every person who wonders about the destiny of marriage and the family.[1] 2 In a particular way the Church addresses the young, who are beginning their journey towards marriage and family life, for the purpose of presenting them with new horizons, helping them to discover the beauty and grandeur of the vocation to love and the service of life.
    [Show full text]
  • Social Teaching of John Paul II Handout
    Preceding History To understand the quantum leap of John Paul II’s social teaching, we need to know a li<le of what preceded it: • Rerum Novarum (Leo XIII, 1891) • Quadragesimo Anno (Pius XI, 1931) • Mater et Magistra (Pope John XXIII, 1961) • Gaudium et Spes (Vacan II, 1965) • Popolorum Progressio (Paul VI, 1967) Scope of Catholic Social Teaching The Compendium of the Social Doctrine of the Catholic Church (published in 2004 and authorized by John Paul II) lists several themes of the Church’s social teaching: • Marriage and Family • Human Work (the dignity of work, right to work, rights of workers, solidarity) • Economic Life (morality and the economy, private iniHave and business iniHave) • PoliHcal Community (authority, democrac system, civil society, interacHon with religious communiHes) • Internaonal Community (fundamental rules, organizaon, cooperaon for development) • The Environment • Peace (fruit of jusHce and love; it’s opposite is war) We will focus above all on “economic subjects” which fundamentally involve human work, economic life, the poliHcal community as well as culture. Deeper Anthropological & Biblical Re-Readings of CST • John Paul II’s Christological theological anthropology • Redemptor Hominis (1979) as the program for his ponHficate and his social teaching. • Antecedents in Gaudium et Spes. • Christ fully reveals man to himself and makes his supreme calling clear (GS 22): • Man cannot discover himself except in the sincere gic of self (GS 24) Deeper Anthropological & Biblical Re-Readings of CST • Applicaons of this theological anthropology to other areas of his ponHficate • Human Sexuality • God’s Mercy • Dignity of Women • Family • Moral Theology • Faith and Reason • ProtecHon of Human Life • Ecumenism • Art • Priestly Formaon and Priestly Life • Human Suffering Deeper Anthropological & Biblical Re-Readings of CST • Applicaons of this theological anthropology within his three major social encyclicals.
    [Show full text]
  • Saint John Paul II
    CELEBRATING THE CENTENARY OF THE BIRTH OF Saint John Paul II Pope John Paul II gestures to the crowd during World Youth Day in Denver in 1993. (CNS photo) Produced by Office of Communications May 2020 On April 2, 2020 we commemorated the 15th Anniversary of St. John Paul II’s death and on May 18, 2020, we celebrate the Centenary of his birth. Many of us have special personal We remember his social justice memories of the impact of St. John encyclicals Laborem exercens (1981), Paul II’s ecclesial missionary mysticism Sollicitudo rei socialis (1987) and which was forged in the constant Centesimus annus (1991) that explored crises he faced throughout his life. the rich history and contemporary He planted the Cross of Jesus Christ relevance of Catholic social justice at the heart of every personal and teaching. world crisis he faced. During these We remember his emphasis on the days of COVID-19, we call on his relationship between objective truth powerful intercession. and history. He saw first hand in Nazism We vividly recall his visits to Poland, and Stalinism the bitter and tragic BISHOP visits during which millions of Poles JOHN O. BARRES consequences in history of warped joined in chants of “we want God,” is the fifth bishop of the culture of death philosophies. visits that set in motion the 1989 Catholic Diocese of Rockville In contrast, he asked us to be collapse of the Berlin Wall and a Centre. Follow him on witnesses to the Splendor of Truth, fundamental change in the world. Twitter, @BishopBarres a Truth that, if followed and lived We remember too, his canonization courageously, could lead the world of Saint Faustina, the spreading of global devotion to bright new horizons of charity, holiness and to the Divine Mercy and the establishment of mission.
    [Show full text]
  • The Holy See
    The Holy See APOSTOLIC CONSTITUTION PASTOR BONUS JOHN PAUL, BISHOP SERVANT OF THE SERVANTS OF GOD FOR AN EVERLASTING MEMORIAL TABLE OF CONTENTS Introduction I GENERAL NORMS Notion of Roman Curia (art. 1) Structure of the Dicasteries (arts. 2-10) Procedure (arts. 11-21) Meetings of Cardinals (arts. 22-23) Council of Cardinals for the Study of Organizational and Economic Questions of the Apostolic See (arts. 24-25) Relations with Particular Churches (arts. 26-27) Ad limina Visits (arts. 28-32) Pastoral Character of the Activity of the Roman Curia (arts. 33-35) Central Labour Office (art. 36) Regulations (arts. 37-38) II SECRETARIAT OF STATE (Arts. 39-47) 2 First Section (arts. 41-44) Second Section (arts. 45-47) III CONGREGATIONS Congregation for the Doctrine of the Faith (arts. 48-55) Congregation for the Oriental Churches (arts. 56-61) Congregation for Divine Worship and the Discipline of the Sacraments (arts. 62-70) Congregation for the Causes of Saints (arts. 71-74) Congregation for Bishops (arts. 75-84) Pontifical Commission for Latin America (arts. 83-84) Congregation for the Evangelization of Peoples (arts. 85-92) Congregation for the Clergy (arts. 93-104) Pontifical Commission Preserving the Patrimony of Art and History (arts. 99-104) Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life (arts. 105-111) Congregation of Seminaries and Educational Institutions (arts. 112-116) IV TRIBUNALS Apostolic Penitentiary (arts. 117-120) Supreme Tribunal of the Apostolic Signatura (arts. 121-125) Tribunal of the Roman Rota (arts. 126-130) V PONTIFICAL COUNCILS Pontifical Council for the Laity (arts.
    [Show full text]
  • John Paul II (1920-2005)
    John Paul II (1920-2005) ‘Man connects his deeper human identity with belonging to the nation, and he also understands his work as a multiplication of the common good worked out by his countrymen, realizing that this work is used to multiply the achievements of the whole human family, all people living in the world’ The Encyclical of John Paul II, ‚Laborem exercens’, 14 September 1981. ‘There is a basic sovereignty of society, which is expressed in the culture of the Nation. At the same time, it is the sovereignty by which man is the most sovereign.’ Speech of John Paul II to the representatives of the world of culture, church of St. Cross in Warsaw, 13 June 1987. Holy Mass at Zaspa in Gdańsk with the participation of John Paul II during his third pilgrimage to Poland. Among the faithful there are numerous flags and banners with the inscription ‘Solidarity’, 8 June 1987. AIPN Photo: Wojtek Łaski/East News Photo: Laski Diffusion/East News Karol Wojtyła with his mother Emilia, 1920. Karol Wojtyła with his father Karol, an officer of the Polish Army, 1926. Youth Karol Wojtyła was born in Wadowice on 18 May 1920. His moth- er, Emilia, died when he was 9 years old. From that time the boy was brought up by his father Karol, an officer of the Austrian army, and later of the Polish Army, a participant in the war of 1920. Karol’s brother Edmund, who was 14 years older, became a doctor. At the age of 26, he was infected with scarlet fever and died.
    [Show full text]
  • Testo Provvisorio Protetto Da Copyright
    Family Wage and Domestic Work: From Rerum Novarum to Amoris Laetita Rafael Hurtado, PhD. [email protected] Universidad Panamericana Prol. Calz. Circunvalación Pte. 49 Cd. Granja, 45010 Zapopan, Jalisco, México Work: 0052 (33) 1368 2200 Mobile: 0052 (33) 3359 5916 I. Introduction. Ringrazio infinitamente al Centro di Riccerca “Markets, Culture and Ethics” per essere stato accettato in questo colloquio romano per parlare di un tema di grande importanza nei nostri giorni: “The Heart of Work”. Purtroppo, la conoscenza di questa bellissima lingua italiana è per me limitata, ragione per cui dovrò continuare la conferenza in un’altra lingua ugualmente bella: la lingua inglese. Prometto che nelle future occasioni mi rivolgerò a Voi nella vostra lingua, a meno che gli organizzatori dell’evento decidano d’includere anche lo spagnolo nella lista degli idiomi accettati per i nostri dialoghi. * * * Every magisterial document that confronts the key social issues of our contemporary culture should become a compulsory reading for many,COPYRIGHT especially those researchers who reflect on the centrality of the familyPROVVISORIO in the lives of every human being and of society at large. The great ideologies that emerged from theDA Liberal movement, mainly Capitalism and Socialism, have flooded our current perception of who we are and who we want to become, not without being questioned by some of the brightest minds of our times –such as Karol Wojtyla– who identified their common weakness: they both tend to “instrumentalize” TESTOthe human person . They see us as simple “means” to an end, not as and “end” in itself.1 At the same time, a considerable number of magisterial documents of the Catholic Church –both encyclicals and apostolic exhortations– pinpointed the moral obligation of every politicalPROTETTO order to serve and protect the human family in all its fullness, both in the spiritual and the material realms.
    [Show full text]
  • John Paul II and the Law
    Notre Dame Journal of Law, Ethics & Public Policy Volume 21 Article 7 Issue 1 Symposium on Pope John Paul II and the Law 1-1-2012 John Paul II: Migrant Pope Teaches on Unwritten Laws of Migration Nicholas DiMarzio Follow this and additional works at: http://scholarship.law.nd.edu/ndjlepp Recommended Citation Nicholas DiMarzio, John Paul II: Migrant Pope Teaches on Unwritten Laws of Migration, 21 Notre Dame J.L. Ethics & Pub. Pol'y 191 (2007). Available at: http://scholarship.law.nd.edu/ndjlepp/vol21/iss1/7 This Article is brought to you for free and open access by the Notre Dame Journal of Law, Ethics & Public Policy at NDLScholarship. It has been accepted for inclusion in Notre Dame Journal of Law, Ethics & Public Policy by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. JOHN PAUL II: MIGRANT POPE TEACHES ON UNWRITTEN LAWS OF MIGRATION MOST REVEREND NICHOLAS DiMARzio, PH.D., D.D.* INTRODUCTION His Holiness, John Paul II, of happy memory, was one of the greatest teaching popes in the Church's history. He has given the Church a body of teaching that will take generations to fathom. This issue of the Notre DameJournal of Law, Ethics & Pub- lic Policy is an attempt to collate his teaching regarding law and public policy. This article will attempt to bring together John Paul II's thought and teaching on migration, which is implicit in many of his teachings, and also explicit in many of his discourses. Underlying his teaching is an understanding of human dignity which became the departure point forJohn Paul II's understand- ing of natural law.
    [Show full text]
  • Saint John Paul II (1978-2005)
    Saint John Paul II (1978-2005) His Holiness John Paul II (16 Oct. 1978-2 April 2005) was the first Slav and the first non-Italian Pope since Hadrian VI. Karol Wojtyla was born on 18 May 1920 at Wadowice, an industrial town south-west of Krakow, Poland. His father was a retired army lieutenant, to whom he became especially close since his mother died when he was still a small boy. Joining the local primary school at seven, he went at eleven to the state high school, where he proved both an outstanding pupil and a fine sportsman, keen on football, swimming, and canoeing (he was later to take up skiing); he also loved poetry, and showed a particular flair for acting. In 1938 he moved with his father to Krakow where he entered the Jagiellonian University to study Polish language and literature; as a student he was prominent in amateur dramatics, and was admired for his poems. When the Germans occupied Poland in September 1939, the university was forcibly closed down, although an underground network of studies was maintained (as well as an underground theatrical club which he and a friend organised). Thus he continued to study incognito, and also to write poetry. In winter 1940 he was given a labourer’s job in a limestone quarry at Zakrówek, outside Krakow, and in 1941 was transferred to the water- purification department of the Solway factory in Borek Falecki; these experiences were to inspire some of the more memorable of his later poems. In 1942, after his father’s death and after recovering from two near-fatal accidents, he felt the call to the priesthood, began studying theology clandestinely and after the liberation of Poland by the Russian forces in January 1945 was able to rejoin the Jagiellonian University openly.
    [Show full text]