Spurred on by the controversy over contraception, the twentieth century became one of most eventful for the history of Catholic thought on human sexuality. The Catholic Church in this century experienced the rise and eventual dominance, at least at the level of the Magisterium, of a personalist approach to Marriage and sexual ethics, an approach which sought to treat of these subjects from the perspective of their relation to personal values, especially the value of love. Of those figures who were most crucial in the development of such a personalist approach, one was Karol Wojtyła. As bishop,archbishop, cardinal and finally pope, Wojtyła (John Paul II) would be involved in some of the most important events of this history, such as the drafting of Vatican IIs Gaudium et Spes and the controversy surrounding Paul VIs <i> Humanae Vitae</i>. <p>This study is intended to further an understanding of Wojtyłas role in this history by investigating his thought on human sexuality. Accurate interpretation of his actions would require knowledge about his convictions, beliefs and reasons for them. This study, however, limits itself to investigating only one of Wojtyłas works, Love and Responsibility, and to asking one specific question of it, what relation is understood to exist between love and sexuality. This investigation leads to several important conclusions. First, Wojtyła has a definite and reasoned belief that sexuality is necessarily related to love. Second, his understanding of sexuality and its relation to love depends on his belief about the nature of love. Third, Wojtyła believes that human sexuality is related to love because a) it is the sexuality of a person and a person is the sort of entity which is able to love and ought to be loved, b) by virtue of the sexual urge attraction (a form of love) arises very easily, c) by sex (male and female) being a limitation or imbalance a special basis is created for love-as-desire (another form of love), and finally d) by sexual intercourse being a union of bodies, intercourse both expresses betrothed love (yet another form of love) and gives it an added perfection.

Spurred on by the controversy over contraception, the twentieth century became one of most eventful for the history of Catholic thought on human sexuality. The Catholic Church in this century experienced the rise and eventual dominance, at least at the level of the Magisterium, of a personalist approach to Marriage and sexual ethics, an approach which sought to treat of these subjects from the perspective of their relation to personal values, especially the value of love. Of those figures who were most crucial in the development of such a personalist approach, one was Karol Wojtyła. As bishop,archbishop, cardinal and finally pope, Wojtyła (John Paul II) would be involved in some of the most important events of this history, such as the drafting of Vatican IIs Gaudium et Spes and the controversy surrounding Paul VIs <i> Humanae Vitae</i>. <p>This study is intended to further an understanding of Wojtyłas role in this history by investigating his thought on human sexuality. Accurate interpretation of his actions would require knowledge about his convictions, beliefs and reasons for them. This study, however, limits itself to investigating only one of Wojtyłas works, Love and Responsibility, and to asking one specific question of it, what relation is understood to exist between love and sexuality. This investigation leads to several important conclusions. First, Wojtyła has a definite and reasoned belief that sexuality is necessarily related to love. Second, his understanding of sexuality and its relation to love depends on his belief about the nature of love. Third, Wojtyła believes that human sexuality is related to love because a) it is the sexuality of a person and a person is the sort of entity which is able to love and ought to be loved, b) by virtue of the sexual urge attraction (a form of love) arises very easily, c) by sex (male and female) being a limitation or imbalance a special basis is created for love-as-desire (another form of love), and finally d) by sexual intercourse being a union of bodies, intercourse both expresses betrothed love (yet another form of love) and gives it an added perfection.

This thesis argues that a close reading of Karol Wojtyla (John Paul II) and Emmanuel Levinas reveals a common phenomenological and ethical interest in the embodied human person. Attention is also given to points of disagreement that are theological in character. Despite different religious commitments, their treatment of the body provides the basis for an overlooked dialogue in which both emphasise the giftedness of the embodied human subject, the ‘other’. In the postmodern context, the body is a key theme and the focus of much debate, yet little has been said of observations made by both Wojtyla and Levinas about each other’s work, or how this relates to their own development. This is surprising given their huge contribution to philosophy, ethics and theology in the 20th century. Levinas' mature philosophical works build on his ongoing interest in phenomenology, but the body remains problematical. For him, incarnation is questionable, because he refuses an incarnational avatar. There is no escape from commitment or responsibility and the theme of alterity is absolute. Yet, communio is the necessary objective of the human situation, in which bodies do not simply make incarnate presence possible, but are fragile, wounded and vulnerable. This is crucial: bodies can be violated and even crucified. Wojtyla addressed this paradox in his Wednesday audiences in what became known as his ‘theology of the body’, which in turn shaped his principle paradigm of alterity, the nuptial mystery. There is an irreconcilable difference in these two views of the body, in which Wojtyla’s nuptial mystery contrasts strongly with Levinas’ alterity. With this important variation in mind, it is demonstrated that the thread of agreement between Levinas and Wojtyla is the logic of the gift; that the body speaks a language of gift-exchange that is fundamentally ethical and theological.

Thesis advisor: David Hollenbach / Solidarity as spiritual exercise: a contribution to the development of solidarity in the Catholic social tradition By Mark William Potter Director: David Hollenbach, S.J. ABSTRACT The encyclicals and speeches of Pope John Paul II placed solidarity at the very center of the Catholic social tradition and contemporary Christian ethics. This dissertation analyzes the historical development of solidarity in the Church's encyclical tradition, and then offers an examination and comparison of the unique contributions of John Paul II and the Jesuit theologian Jon Sobrino to contemporary understandings of solidarity. Ultimately, I argue that understanding solidarity as spiritual exercise integrates the wisdom of John Paul II's conception of solidarity as the virtue for an interdependent world with Sobrino's insights on the ethical implications of Christian spirituality, orthopraxis, and a commitment to communal liberation. The dissertation probes the relationship between spirituality and ethics in general, and Ignatian spirituality and Catholic social teaching, in particular. My analysis of solidarity in the encyclical tradition (Chapter 1) provides an historical overview of the incremental development of solidarity in the writings of successive popes and ecclesial councils from Pius XII through Paul VI. In considering the unique contributions of John Paul II, I turn first to the theological and philosophical formation of Karol Wojtyla and the sociopolitical context of Poland (Ch. 2). My analysis then turns to a consideration of Pope John Paul II's social encyclicals (Ch. 3), with the goal of offering a definition of solidarity that integrates his intellectual formation and social context with the development of solidarity in the official social tradition. Next, I examine the development of solidarity in the writings of Jon Sobrino, first through an analysis of his intellectual and spiritual formation in the revolutionary context of El Salvador (Ch. 4), and then through an analysis of his unique theological contributions to the topic (Ch. 5). Based on Sobrino, I offer an articulation of solidarity as spiritual exercise as an original contribution to the development of solidarity in the Catholic social tradition (Ch. 6). / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis advisor: Marina B. McCoy / Thesis advisor: Peter Kreeft / An in-depth study of Karol Wojtyła's creative synthesis of medieval and modern thought, in which he brings together 1) traditional Thomistic metaphysics and anthropology and 2) the insights of contemporary phenomenology, in order to understand the reality of man as person in his integral totality. / Thesis (BA) — Boston College, 2009. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: College Honors Program. / Discipline: Philosophy.

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This thesis explores the use of eucharistic language in the theatre theories of three different mid-20th-century Polish theatre companies--the Reduta Theatre, the Rhapsodic Theatre, and the Laboratory Theatre--especially as expressed in the writings of their respective primary founders: Juliusz Osterwa, Mieczysław Kotlarczyk, and Jerzy Grotowski. The thesis also describes how the Rhapsodic and Laboratory Theatres inherited different elements of the Reduta tradition, and how those two diverging branches of the Reduta's legacy have affected contemporary theatre. In addition, the thesis examines how different 20th-century theatre theorists have related the eucharist to theatre, and evaluates the legitimacy of the claim that religious rituals such as the eucharist can and ought to be replaced by secular theatrical rituals. Special attention is paid to Carl Lavery's three views of the sacred: secular, theological, and a/theological. Alexander Schmemann's conception of the eucharist is used to correct Lavery's presentation of the theological sacred and to argue for the possibility of a Christian sacred theatre, or a "eucharistic theatre." The thesis defines the concept of a eucharistic theatre; demonstrates the extent to which the Reduta, Rhapsodic, and Laboratory Theatres meet this definition; and suggests some ways in which a eucharistic theatre may be created today.

As I hope to show, a philosophical study of love is highly relevant today, since the sciences have not adequately answered the perennial question: What is love?; Since the time of Socrates, the idea of love and the conception of the human heart have been devalued by thinkers who, by definition, are known as "lovers of wisdom." Considered pejoratively as "the passions," the subject of emotion was deemed inferior to thought centered upon the human faculty of reason. Many studies in the sciences, from biology to psychology, claim to have pointed us to the source of the human experience of love--but do they help us to understand love properly? In order to provide a full consideration of love in my philosophical research, I will focus my analysis on love under the philosophical lens of phenomenology. Known as the study of firsthand human experience, phenomenology became the influential school of thought for many German philosophers in the early twentieth century. My research will closely examine the writings of Max Scheler, Dietrich von Hildebrand, and Jean-Luc Marion within the context of this tradition. Moving from a justification of love in philosophy to the topic of self-love, I hope to define effectively what it means to love another. I shall also attempt to disambiguate the common assumptions regarding the nature of love. Is there a fundamental difference between the phenomenon of "falling in love" and of love itself? I question whether love, in its essence, is defined by the element of choice--of a willful emotional giving of oneself to another--and whether it can be distinguished from a passive feeling and an active loving will. I aim to bring the human affective sphere into the full light of philosophical inquiry, considering whether love is a moral act of the will that involves a total participation of the self--in mind, body, and spirit. Love is arguably the most powerful of the human emotions, one that elevates the human sphere of emotions and the ethical existence beyond simple desire.

Orientador: Jose Mario Ortiz Ramos / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-05T02:03:24Z (GMT). No. of bitstreams: 1 CarranzaDavila_BrendaMaribel_D.pdf: 6546087 bytes, checksum: 1d35b7caf98bfd9ed1e160b3356bfde4 (MD5) Previous issue date: 2005 / Resumo: Esta pesquisa propõe-se a demonstrar como uma terceira onda de recatolização brasileira está sendo constituída, liderada por uma nova face da Renovação Carismática Católica: o catolicismomidiático, cujo emblema é o fenômeno Pe. Marcelo Rossi. O estudo identifica as mutações culturais que alavancam a consolidação dessa recatolização, suas semelhanças com o neopentecostalismo protestante e os conflitos intra-eclesiais gerados por essa ofensiva de reinstitucionalização, inspirada e legitimada no pontificado de João Paulo II. Alerta-se, também, para os traços ¿neointegristas¿ e ¿exculturados¿ que tendem a redesenhar outra fase do catolicismo, a qual vem fermentando nos últimos trinta anos. No âmago dessa discussão, encontram-se os dilemas e os paradoxos que emergem na relação histórica entre a Igreja e a modernidade, quando a primeira apropria-se da cultura midiática, através do uso religioso dos meios de comunicação de massa, no afã de adaptar-se aos sinais dos tempos. A tese consta de três partes: a primeira captura as interfaces da vertiginosa ascensão do jovem sacerdote com a cultura de consumo; a segunda esboça os traços do catolicismo midiático e a maneira como ele configura imaginários, subjetividades e sociabilidades religiosas, veiculando-as na rádio, televisão, internet e cinema, além de analisar os desdobramentos sociais dessas práticas pastorais; e a terceira aproxima o leitor à dinâmica interna de uma instituição milenar, experiente na arte de gerenciar diferenças, negociar hegemonias e de manter um equilíbrio sistêmico. No seu conjunto, esta reflexão ambiciona sugerir a relevância do fenômeno religioso na sociedade contemporânea / Abstract: This research seeks to demonstrate how a third way of the Brazilian re-catholicizing is being constructed under the leadership of a new face of the Catholic Charismatic Renovation: the Media-Catholicism, whose emblem is the priest Marcelo Rossi¿s phenomenon. The study identifies the cultural changes that leverage the consolidation of the current re-catholicizing process. Also, it identifies the similarities with the Protestant Neo-Pentecostalism and the intra-Catholic Church conflicts ¿the last one created by the re-institutionalization effort inspired and legitimated during John Paul II pontifical period. Besides, it calls the attention to the ¿neo-integrist¿ and ¿exculturated¿ traces that tend to re-design another phase of Catholicism, the one that is being leavened for the last thirty years. The dilemmas and paradoxes that emerged into the historical relation between the Catholic Church and modernity are at the center of this discussion. Particularly, when the Church, in the eager to adapt itself to the signals of the time, resorts to the media culture, making religious use of the mass means of communication. This thesis is divided in three parts: the first one captures the interfaces between the vertiginous rising of the young priest and the culture of consumption; the second, sketches the traces of the media Catholicism and the way in which it configures imageries, subjetivities and religious sociabilities, transmitting them through the radio, television, movies and the Internet ¿analyzing, as well, the social outcomes of those pastoral practices; and the third part takes the reader to the interior dynamics of a millenarian institution, well experienced in the art of managing differences, negotiating hegemonies and maintaining a systemic equilibrium. As a whole, this reflection seeks to call the attention to the importance of a religious phenomenon in the contemporary society / Doutorado / Doutor em Ciências Sociais