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This thesis examines the intellectual environment in which Pope John Paul II's thought operates, especially as it pertains to his writings on the truth. The pontiff's thinking faces open hostility toward Christianity, as exemplified by Friedrich Nietzsche and Michel Foucault. The pope's theology pays attention and builds links to modern thought through its positive engagement with phenomenology and personalism, as well as through its opposition to materialism. Despite these connections, this theology fails to fit well with (post)modern thinking, as it takes a wider view of things in two ways: (1) By offering a spiritual sense of things, it goes beyond thought and takes into account supernatural sources of knowledge, sources which are both a one-time event (the Resurrection of Jesus Christ) and part of the ongoing journey of the Christian community; (2) By boldly referring to traditional, outmoded language, as with the words obedience and humility, with the same level of reverence and fullness of their sense as they were used before the secular-feminist era condemned these virtues. The strange and unique qualities of John Paul II's thinking issues from these two practices. It also arises from his bold ability to engage with modern thought without becoming defensive and without hiding behind the Bible or Catholic piety, though he uses both of these generously. John Paul II offers a clear alternative to the chaos and confusion of post-Enlightenment thought, in both his thought's style and substance. The Holy Father's words cause us to reflect more deeply than those of modern or postmodern thinkers, and call us away from the relativism of Richard Rorty, Foucault, and so many others. The pope's thought succeeds in part because he takes a much wider vista of things, in that he digs more deeply into Western and Christian thought and that he enters this heritage as an inheritor rather than as a skeptical scientist-researcher as in Foucault's case. The pope's thought also succeeds because he assigns spiritual meaning to this journey of Christian and world people. In this sense, his thought is also radically inclusive. / Systematic Theology & Theological Ethics / D. Th. (Systematic Theology)

This thesis examines the intellectual environment in which Pope John Paul II's thought operates, especially as it pertains to his writings on the truth. The pontiff's thinking faces open hostility toward Christianity, as exemplified by Friedrich Nietzsche and Michel Foucault. The pope's theology pays attention and builds links to modern thought through its positive engagement with phenomenology and personalism, as well as through its opposition to materialism. Despite these connections, this theology fails to fit well with (post)modern thinking, as it takes a wider view of things in two ways: (1) By offering a spiritual sense of things, it goes beyond thought and takes into account supernatural sources of knowledge, sources which are both a one-time event (the Resurrection of Jesus Christ) and part of the ongoing journey of the Christian community; (2) By boldly referring to traditional, outmoded language, as with the words obedience and humility, with the same level of reverence and fullness of their sense as they were used before the secular-feminist era condemned these virtues. The strange and unique qualities of John Paul II's thinking issues from these two practices. It also arises from his bold ability to engage with modern thought without becoming defensive and without hiding behind the Bible or Catholic piety, though he uses both of these generously. John Paul II offers a clear alternative to the chaos and confusion of post-Enlightenment thought, in both his thought's style and substance. The Holy Father's words cause us to reflect more deeply than those of modern or postmodern thinkers, and call us away from the relativism of Richard Rorty, Foucault, and so many others. The pope's thought succeeds in part because he takes a much wider vista of things, in that he digs more deeply into Western and Christian thought and that he enters this heritage as an inheritor rather than as a skeptical scientist-researcher as in Foucault's case. The pope's thought also succeeds because he assigns spiritual meaning to this journey of Christian and world people. In this sense, his thought is also radically inclusive. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

This paper investigates the contours of the program of New Evangelisation of Europe (NEE) in the Roman-Catholic Church. While the roots lie with Vatican II and Paul VI.'s Evangelii Nuntiandi, the concept itself was developed by Pope John Paul II., the European Council of Bishops (CCEE) and the Bishops' Special Synod on Europe in 1991. The concept sees European culture as having been born out of Catholic Christianity. Postchristian Europe therefore is judged as having lost its (catholic) soul. This becomes evident in a reduction of humanness in the personal, cultural and spiritual realm. Therefore official Catholic teaching outlines NEE as personal spiritual renewal, catholic unity and cultural transformation. Source, norm and bearer of the NEE is the Roman-Catholic church. The author however thinks that genuine renewal springs from God's Word and Spirit (missio Dei), creating communities of faith, transforming both, church and culture in Europe. / Viele Jahrhunderte lang sahen die europaischen Kirchen ihren Kontinent und ihre Kultur als corpus Christianum. ,,Mission" galt nur den ,,Heiden" in Obersee. Diese Sicht geriet im Laufe des 20. Jahrhunderts ins Wanken. Imrner mehr Stimrnen fragten: ist nicht auch Europa ,,Missionfeld"? Inzwischen sind sich die meisten kirchlichen Traditionen in Europa einig, dal3 sie es mit einer ,,nachchristlichen" oder ,,neuheidnischen" Kultur zu tun haben, die emeut missionarisch mit dem Evangelium durchdrungen werden mu13. Die vorliegende Arbeit mochte die Konturen und Grundlinien des romisch-katholischen Programmes der Neuevangelisierung Europas (NEE) verstehen, darstellen und kritisch wurdigen. Die Arbeit besteht aus sechs Hauptteilen. Im ersten Teil werden grundlegende missiologische Aussagen des II. Vatikanischen Konzils und das Schreiben Papst Pauls VI. Evangelii Nuntiandi als Hintergrund und Wurzel fur das Konzept der NEE interpretiert. Im zweiten Teil stelle ich die Entwicklung der NEE im Denken Johannes Pauls II. seit 1979 dar, wahrend ich mich im dritten Teil auf die Interpretation der NEE auf den Symposien des Rates der Europaischen Bischofskonferenzen (CCEE) von 1982-1989 konzentriere. In verschiedenen Nuancen heben sich die Interpretationen der Bischfofe von den Gedanken Papst Johannes Pauls II. ab, ohne jedoch grundlegende Widerspriiche zu erzeugen. Im vierten T eil zeichne ich die Gedankengange zur NEE anhand der Abschlu13erklarung der Sondersynode der Bischofe fur Europa von 1991 nach. Die Synode stellt einen unspektakularen Hohepunkt, eine gewisse Zasur und eine ausgewogene Zusamrnenfassung der Entwicklung des Konzeptes dar. Eine systematische Zusamrnenfassung der Grundlinien der NEE bildet den funften Teil. Es wird deutlich, da13 die NEE die gesamte missionarische Existenz der romischkatholischen Kirche in Europa in all ihrer Vielfalt umfasst, um dem Ziel geistlicher, kirchlicher und kultureller Emeuerung im eschatologischen Horizont des Reiches Gottes naherzukommen. Im abschlie13enden Teil versuche ich das Konzept der Neuevangelisierung Europas anhand verschiedener missiologischer Modelle einzuordnen und aus evangelikaler Sicht kritisch zu wlirdigen. Die Starke des Konzeptes sehe ich im kulturbezogenen Ruf zur Urnkehr aus gottlosem und destruktivem Glauben, Denken und Handeln und der Verkiindigung der Hinkehr zu Jesus Christus, die sich in alle Bereiche der Kultur auswirkt und somit Europa mit neuer Hoffnung und Zukunft erfullen kann. Die Schwache des (offiziellen) Konzeptes sehe ich darin, da13 die romisch-katholische Kirche m.E. zur Norm fur die Emeuerung gemacht wird. Umfassende Emeuerung jedoch geht von Gottes Wort und Geist (missio Dei) aus, der Kirche und Kultur verandert und erneuert. / Christian Spirituality, Church History & Missiology / M.Th. (Missiology)

This thesis has two aims. Firstly, in order to answer the question, ‘In what sense do people see Mary as a type of the Church?’, this thesis will set up original typological models of the relationship between Mary and the Church (chapter 1). It will then demonstrate how and why an eschatological element came to be present in these models (chapter 2).It will be a contention of this thesis that looking at the Mario-ecclesial discussions set out in chapters 3 and 4 through these typological models will allow a greater depth of analysis. The models allow one to discern differences between and nuances in various views of the relationship between Mary and the Church that would be impossible to discern if one were using just the language of ‘type’. Secondly the thesis will show how each Mario-ecclesial discussion has been affected by the socio-political context of the time. Specifically, the thesis will analyse the Mario-ecclesial discussions of the patristic, medieval and modern periods in the light of the typological models. In chapter 1, the patristic Mario-ecclesiologies of Irenaeus and Ambrose will be considered. In chapter 2, Bernard of Clairvaux will be used to analyse the eschatological nature of the Mario-ecclesiology in the medieval period. In chapter 3, the contrasting Mario-ecclesiologies of the Second Vatican Council and Hans Urs von Balthasar will be compared. In chapter 4, it will be suggested that John Paul’s model of the Mario-ecclesial relationship was based on his eschatological vision for the Church and the role that Mary plays in that future which is both imminent and already realised. This thesis will demonstrate that by using the typological models in these periods a greater depth of analysis can be achieved. This will be particularly true of the complex and nuanced discussions on Mary in the Roman Catholic Church in the twentieth century. This analysis will culminate in the particular Mariology of John Paul II.

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.

Dans cette dissertation, je présente trois pièces sur des thèmes religieux composées au cours de ma maîtrise, ainsi que leur analyse : Psalmus 150 pour chœur de jeunes à trois voix, chœur d'adultes à huit voix et orgue ou piano ; Quatuor à Cordes sur la vie de Saint Jean-Paul II ; et la Symphonie « La Rédemption » pour orchestre et chœur. Malgré les particularités de chacune, elles présentent des aspects communs. L'idée principale des compositions fut d'éviter la rupture avec la tradition tout en apportant des nouvelles idées aux pièces, et de souligner l'importance de ma recherche sur la beauté. À cet égard, certaines techniques contemporaines, ainsi que les sonorités médiévales des quintes et octaves parallèles, furent utilisées en accord avec un langage tonal / modal qui demeure la base des trois compositions. Le chant Grégorien fut aussi une importante caractéristique de ces compositions. Pour mieux comprendre les analyses des œuvres, deux techniques seront expliquées, la douce toile de dissonances linéaires et l'harmonie d'accords parfaits majeurs. L'analyse de chaque pièce est divisée en deux parties. La première est une vision générale et la deuxième est plus détaillée. À la fin, les connaissances acquises par la composition des ces œuvres seront résumées et l'importance intemporelle de la beauté sera réaffirmée. / In this dissertation, I present three pieces on religious themes composed during my master’s degree as well as their analysis: Psalmus 150 for three-voice youth choir, eight-voice adult choir and organ or piano; String Quartet on the life of Saint John Paul II; and Symphony “The Redemption” for orchestra and choir. Despite the particularities of each one, they present common aspects. The main compositional idea was to avoid rupture with tradition, whilst bringing new ideas into the pieces, as well as to highlight the importance of my research on beauty. For this purpose, some contemporary techniques as well the medieval sonorities of parallel fifths and octaves were used in consonance with a modal/tonal language, which remains the framework of the three pieces. Gregorian chant is also an important characteristic of these compositions. In order to better understand the analysis of the pieces, two techniques are explained, the soft web of linear dissonances and the perfect major chord harmony. The analysis of each piece is divided into two parts. The first is an overview and the second a more detailed analysis. At the end, the knowledge obtained from composing these pieces will be summarized, and the timeless importance of beauty will be reaffirmed.

Pope John Paul II who led the Roman Catholic Church in the period of 1978-2005 is seen as one of the most influential top officials of this religious institution. His activity in the area of media communication was very conspicuous and has been considered to be revolutionary in many respects until today. Among other things, John Paul II directly encouraged the faithful to actively join the process of media communication, broadening media awareness, the rise of Church media channels as well as their active cooperation with public service or commercial media. Personally, he was very popular among the journalists. This master thesis under the title "Kamarádi na cestách": mediální image papeže Jana Pavla II. a jeho poselství hromadným sdělovacím prostředkům ("Friends in the Travels": The Media Image of the Pope John Paul II and His Message to the Mass Media)" attempts to track the approach of the Holy Father to mass media; his active use of mass media; observations addressed to media content creators as well as their target audience; as well as to analyse factors leading to the Pope's success in the field of media communication and his positively perceived media image. The central part of the text consists of an analysis of the Pope's messages on the occasions of World Communications Days. Their...

This paper investigates the contours of the program of New Evangelisation of Europe (NEE) in the Roman-Catholic Church. While the roots lie with Vatican II and Paul VI.'s Evangelii Nuntiandi, the concept itself was developed by Pope John Paul II., the European Council of Bishops (CCEE) and the Bishops' Special Synod on Europe in 1991. The concept sees European culture as having been born out of Catholic Christianity. Postchristian Europe therefore is judged as having lost its (catholic) soul. This becomes evident in a reduction of humanness in the personal, cultural and spiritual realm. Therefore official Catholic teaching outlines NEE as personal spiritual renewal, catholic unity and cultural transformation. Source, norm and bearer of the NEE is the Roman-Catholic church. The author however thinks that genuine renewal springs from God's Word and Spirit (missio Dei), creating communities of faith, transforming both, church and culture in Europe. / Viele Jahrhunderte lang sahen die europaischen Kirchen ihren Kontinent und ihre Kultur als corpus Christianum. ,,Mission" galt nur den ,,Heiden" in Obersee. Diese Sicht geriet im Laufe des 20. Jahrhunderts ins Wanken. Imrner mehr Stimrnen fragten: ist nicht auch Europa ,,Missionfeld"? Inzwischen sind sich die meisten kirchlichen Traditionen in Europa einig, dal3 sie es mit einer ,,nachchristlichen" oder ,,neuheidnischen" Kultur zu tun haben, die emeut missionarisch mit dem Evangelium durchdrungen werden mu13. Die vorliegende Arbeit mochte die Konturen und Grundlinien des romisch-katholischen Programmes der Neuevangelisierung Europas (NEE) verstehen, darstellen und kritisch wurdigen. Die Arbeit besteht aus sechs Hauptteilen. Im ersten Teil werden grundlegende missiologische Aussagen des II. Vatikanischen Konzils und das Schreiben Papst Pauls VI. Evangelii Nuntiandi als Hintergrund und Wurzel fur das Konzept der NEE interpretiert. Im zweiten Teil stelle ich die Entwicklung der NEE im Denken Johannes Pauls II. seit 1979 dar, wahrend ich mich im dritten Teil auf die Interpretation der NEE auf den Symposien des Rates der Europaischen Bischofskonferenzen (CCEE) von 1982-1989 konzentriere. In verschiedenen Nuancen heben sich die Interpretationen der Bischfofe von den Gedanken Papst Johannes Pauls II. ab, ohne jedoch grundlegende Widerspriiche zu erzeugen. Im vierten T eil zeichne ich die Gedankengange zur NEE anhand der Abschlu13erklarung der Sondersynode der Bischofe fur Europa von 1991 nach. Die Synode stellt einen unspektakularen Hohepunkt, eine gewisse Zasur und eine ausgewogene Zusamrnenfassung der Entwicklung des Konzeptes dar. Eine systematische Zusamrnenfassung der Grundlinien der NEE bildet den funften Teil. Es wird deutlich, da13 die NEE die gesamte missionarische Existenz der romischkatholischen Kirche in Europa in all ihrer Vielfalt umfasst, um dem Ziel geistlicher, kirchlicher und kultureller Emeuerung im eschatologischen Horizont des Reiches Gottes naherzukommen. Im abschlie13enden Teil versuche ich das Konzept der Neuevangelisierung Europas anhand verschiedener missiologischer Modelle einzuordnen und aus evangelikaler Sicht kritisch zu wlirdigen. Die Starke des Konzeptes sehe ich im kulturbezogenen Ruf zur Urnkehr aus gottlosem und destruktivem Glauben, Denken und Handeln und der Verkiindigung der Hinkehr zu Jesus Christus, die sich in alle Bereiche der Kultur auswirkt und somit Europa mit neuer Hoffnung und Zukunft erfullen kann. Die Schwache des (offiziellen) Konzeptes sehe ich darin, da13 die romisch-katholische Kirche m.E. zur Norm fur die Emeuerung gemacht wird. Umfassende Emeuerung jedoch geht von Gottes Wort und Geist (missio Dei) aus, der Kirche und Kultur verandert und erneuert. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

No description available.