Results for 'John and Paul Knapton'

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  1. A Treatise of the Laws of Nature. By the Right Reverend ... Richard Cumberland, Lord Bishop of Peterborough. Made English From the Latin by John Maxwell, ... To Which is Prefix'd, an Introduction. [REVIEW]Richard Cumberland, R. Phillips, John Knapton, Senex & Francis Fayram - 1727 - Printed by R. Phillips; and Sold by J. Knapton, ... J. Senex, ... F. Fayram, ... J. Osborne, and T. Longman, ... And T. Osborne,..
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  2.  65
    Titanic Ethics, Pirate Ethics, Bio-Ethics: Essay Review of Paul, Miller and Paul, Eds., Bioethics. [REVIEW]Stephen John - 2004 - Studies in History and Philosophy of Biological and Biomedical Sciences, Series C 35 (21):177-184.
  3. Titanic Ethics, Pirate Ethics, Bioethics: Bioethics Ellen Frankel Paul, Fred D. Miller, Jr., & Jeffrey Paul (Eds.); Cambridge University Press, Cambridge, New York & Melbourne, 2002, Pp. Xvii+ 396, Price£ 15.95 Paperback, ISBN 0-521-52526-8. [REVIEW]Stephen John - 2004 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 35 (1):177-184.
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  4.  6
    Ideology and Linguistic Theory: Noam Chomsky and the Deep Structure Debates. Huck, J. Geoffrey & A. John - 1996 - Psychology Press.
    Supplemented by interviews with four of the major participants in the debate--Ray Jackendoff, George Lakoff, Paul Postal and John Robert Ross--this book shows that the paradigm which has dominated American linguistics for the last twenty ...
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  5. Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II].Marek Piechowiak - 2014 - Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice (...)
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  6. John Paul Ii and Moral Theology.Charles E. Curran & Richard A. Mccormick - 1998
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  7.  20
    The ‘Gospel of Freedom’ or a Letter of Warning? The Use of Paul’s Epistle to the Galatians in the Byzantine Liturgy of St. John Chrysostom.Elena Ene D.-Vasilescu - 2019 - AKROPOLIS: Journal of Hellenic Studies 3:109-128.
    Paul’s Epistle to the Galatians, read on important Christian feasts, can be commented on from various perspectives: as a documents about mission, about warning with regard to the difficulties concerning the life of a believer, as one about the differences between Jews and Christians, or/and as one about freedom. It seems to us that within this text the Apostle intended to emphasize especially the latest aspect. St. John Chrysostom considered this document so important that he included it in (...)
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  8.  65
    Religions's Moral Compass and a Just Economic Order: Reflections on Pope John Paul II's Encyclicalcentesimus Annus.S. Prakash Sethi & Paul Steidlmeier - 1993 - Journal of Business Ethics 12 (12):901 - 917.
    The purpose of Pope John Paul''s encyclicalCentesimus Annus (CA) is to propound the foundations of a just economic order and to sketch its essential characteristics. As such he essentially provides an orientation or moral compass for the political economy rather than a precise road map. This article first reviews the principal components of CA and then analyzes and evaluates its central contentions on both cultural and economic grounds.
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  9.  13
    The Limits of Metaphysical Reason: Re-Reading John Paul II.John J. Conley - 2002 - Proceedings of the American Catholic Philosophical Association 76:117-123.
    Based on a close reading of Fides et Ratio and Salvifici Doloris, this paper argues that John Paul II challenges the power and range of metaphysical reason in certain neglected passages. Such challenges include the critique of the idolatry of philosophical systems, the emphasis on the irreducible mystery of God, and the rejection of efforts to construct a theodicy in the face of human suffering. The challenge especially emerges in John Paul II’s emphasis on the Cross (...)
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  10. Prophecy and Diplomacy: The Moral Doctrine of John Paul Ii: A Jesuit Symposium.John J. Conley & Joseph W. Koterski (eds.) - 1999 - Fordham University Press.
    Stemming from two conferences, held in 1994, and 1996, Prophecy and Diplomacy: The Moral Doctrine of John Paul II explores the general orientations and the specific applications of the moral teaching of Pope John Paul II. The first part of the book places the Pope's moral theory within a broader theological framework, attempting to identify the overarching philosophical and theological attitudes that shape the Pope's fundamental moral perspective. In part two, the work studies the Pope's teaching (...)
     
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  11. The Problem of the Idea of Culture in John Paul Ii: Exposing the Disruptive Agency of the Philosophy of Karol Wojtyla.John Corrigan - 2019 - Lexington Books.
    John Corrigan unveils a new reading of Karol Wojtyła/Pope John Paul II as a disruptive agency in the history of philosophical thought, resulting in a reconsideration of the anthropological foundations of our idea of culture.
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  12.  16
    Empowering the Lonely Crowd: Pope John Paul Ii, Lonergan and Japanese Buddhism.John Raymaker - 2003 - Upa.
    In Empowering the Lonely Crowd, John Raymaker simplifies and extends arguments made in his previous book, A Buddhist-Christian Logic of the Heart, in particular the notion of a spiritual genome. Raymaker explores and compares John Paul II and Lonergan's thought in relation to Buddhism, concluding that while all life has a coded genome, all humans have a free, uncoded spiritual genome that is a viable alternative to postmodern scepticism.
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  13.  14
    Christian Friendship: John, Paul, and the Philippians.John Fitzgerald - 2007 - Interpretation: A Journal of Bible and Theology 61 (3):284-296.
    Both John and Paul ground friendship in love, yet their conceptions differ in important ways. This article provides a brief discussion and comparison of their two understandings and concludes with a treatment of Paul's use of friendship language in Philippians.
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  14.  5
    When the Starting Place Is Lived Experience: The Pastoral and Therapeutic Implications of John Paul II’s Account of the Person.Deborah Savage - forthcoming - Christian Bioethics.
    The aim of this article1 is to provide insight into the anthropological framework that could inform the pastoral and therapeutic care of those we encounter, professionally or in our personal lives, who experience same-sex attraction. Our question here is not whether or not persons are free to ignore the natural order but to consider how to minister to those who wish to engage in the struggle to conform themselves to it—or those whom we hope to persuade to do so. Since (...)
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  15.  65
    Euthanasia and John Paul II's “Silent Language of Profound Sharing of Affection:” Why Christians Should Care About Peter Singer.Derek Jeffreys - 2001 - Christian Bioethics 7 (3):359-378.
    Peter Singer's recent appointment to Princeton University created considerable controversy, most of it focused on his proposal for active euthanasia of disabled infants. Singer articulates utilitarian ideas that often appear in public discussions of euthanasia. Drawing on Pope John Paul II's work on ethics and suffering, I argue that Singer's utilitarian theory of value is impoverished. After introducing the Pope's ethic based on the imago dei, I discuss love as self-gift. I show how this concept supports a theory (...)
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  16.  34
    Transcending Justice: Pope John Paul II and Just War.Peter L. P. Simpson - 2011 - Journal of Religious Ethics 39 (2):286-298.
    Pope John Paul II's opposition to the Iraq War was not that it failed to meet the conditions of Just War Theory. Indeed, we cannot tell from what he publicly said whether he thought it met those conditions or not, for he would have opposed it in any case. His thinking was rather that even just and necessary wars always come, as it were, too late, and are never able to solve the problems that made wars just and (...)
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  17.  77
    The Teaching of John Paul II on the Christian Meaning of Suffering.J. F. Crosby - 1996 - Christian Bioethics 2 (2):154-171.
    Taking John Paul II's teaching on the Christian meaning of suffering as my main source for a Catholic perspective on suffering, I show how seriously he takes the reality of suffering, and how seriously he takes the question as to the meaning of suffering. I proceed to explore his many-sided teaching on the way in which sin is and is not involved in the meaning of suffering, giving particular attention to his teaching on social dimensions of sin and (...)
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  18.  28
    Love Between Embodiment and Spirituality: Jean‐Luc Marion and John Paul II on Erotic Love.Beáta Tóth - 2013 - Modern Theology 29 (1):18-47.
    While theological discourse on love traditionally bifurcates between love as a body‐bound passion and its superior and disembodied spiritual counterpart, a growing number of accounts have recently challenged the traditional division arguing for the fundamental unity of the phenomenon of love. Could such a dichotomy be overcome if one reversed the conventional hierarchy between bodily erotic and intellectual agapeic love and made erotic love between man and woman the fundamental paradigm of all kinds of loves? Could the reversal recuperate the (...)
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  19.  60
    Person and Gift According to Karol Wojtyła/John Paul II.Elizabeth Salas - 2010 - American Catholic Philosophical Quarterly 84 (1):99-124.
    This paper examines the meaning of what Karol Wojtyła/John Paul II calls “The Law of the Gift,” namely, “Man, who is the only creature on earth which God willed for itself, can fully find himself only through a sincere gift of himself.” After explaining what it means to be “willed for itself,” I consider how “finding oneself only through a gift of self ” is justified. I then argue that in his theory of self-gift,Wojtyła/John Paul II (...)
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  20.  61
    Universalizing the Polish Pope. Arkadiusz Modrzejewski’s Attempt to Describe the World Order According to John Paul II.Dariusz Góra-Szopiński - 2009 - Dialogue and Universalism 19 (11-12):125-132.
    Among contemporary authors whose philosophical and social thought can be regarded as universalistic, Karol Wojtyła, who became the Pope John Paul II, seems to hold a particular place. An attempt to present the thought of Karol Wojtyła/John Paul II in universalistic categories has been recently made by thePolish philosopher and political scientist Arkadiusz Modrzejewski. The article discusses the advantages and drawbacks of his proposition.
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  21.  48
    “But the Problem Remains”. John Paul II and the Universalism of the Hope for Salvation.Wacław Hryniewicz - 2007 - Dialogue and Universalism 17 (7/8):81-105.
    This article shows that Christianity in its perception of eschatological events has early on given up the concept of therapeutic and corrective punishment, turning to the idea of vindictive and retributive punishment. Similarly to other Churches, the Roman Catholic Church in its teachings does not officially support the hope for universal salvation. Pope John Paul II developed his eschatological thinking in a careful way; he did not close the way to further search. The Pope reminded that former councils (...)
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  22.  27
    Lay People in the Church: A Critical Study of the Theology of the Laity in the Documents of the Federation of Asian Bishops' Conferences with Special Reference to John Paul's Apostolic Exhortation [Book Review].Edmund Kee-Fook Chia - 2016 - The Australasian Catholic Record 93 (3):370.
    Chia, Edmund Kee-Fook Review of: Lay people in the church: A critical study of the theology of the laity in the documents of the federation of Asian bishops' conferences with special reference to John Paul's apostolic exhortation, by Peter Nguyen Van Hai, Frankfurt am Main: Peter Lang, 2015, pp. 290, US$76.95.
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  23.  24
    Equality, Gender, and John Paul II.R. Mary Hayden Lemmons - 2002 - Logos: A Journal of Catholic Thought and Culture 5 (3):111-130.
    John Paul II seeks to maintain gender equality by noting how Original Sin produced inequality, by arguing that equality does not preclude differences in gender roles, and by positing that femininity and masculinity play equally indispensable roles in salvation history.
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  24.  6
    Countering the Crisis of American Democracy with the Thomistic Personalism of Aquinas and John Paul II.Rose Mary Hayden Lemmons - 2019 - Quaestiones Disputatae 9 (2):218-249.
    The crisis of democracy unfolding in the United States was identified by John Paul II as due to misunderstanding the relationship of truth and freedom. This crisis has grown worse due to a libertinism that sees objective moral truths as impositions on both free choice and fulfilling relationships, that identifies self-fulfillment with a self-creation in which one creates one’s own values, that seeks to build democracies apart from moral objectivity, and that dismisses the relevance of God for living (...)
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  25.  24
    The Communional Rhythm of Life: The Personalistic Meditation on Human Life According to Karol Wojtyla/John Paul II.Massimiliano Pollini - 2014 - Synesis 6 (2):122-139.
    In this brief paper I attempt to focus our attention on some of the main thematic lines concerning Karol Wojtyła’s meditation both on man’s personhood and man’s life. I especially wish to investigate the meaning of the term «life», such as it is used in the thought and the teachings of the man who became John Paul II.
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  26.  44
    John Paul II's Interpretation of 1 Corinthians 9:24-27: A Paradigm for a Christian Ethic of Sport.J. White - 2012 - Studies in Christian Ethics 25 (1):73-88.
    John Paul II proposes that 1 Cor. 9:24-27 includes sport among the human values and offers a paradigm to recognise ‘the fundamental validity of sport, considering it not just as a term of comparison to illustrate higher ethical and aesthetic ideal, but also in its intrinsic reality as a factor in the formation of man as a part of his culture and his civilization’. In this paper, I intend to follow John Paul II’s interpretation and moral (...)
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  27.  29
    Pope John Paul II on “Human Work”.Arthur F. McGovern - 1983 - Telos: Critical Theory of the Contemporary 1983 (58):215-218.
    Pope John Paul II promulgated his first major social encyclical, Laborem Exercens (“On Human Work”), in September 1981. The encyclical, evoked many favorable reactions, even from Marxists. One such writer even argued that on social issues at least, John Paul II stands as “a sturdy and reliable ally.” The Pope often speaks in categories more familiar to Marxists than to Catholics. Another commentator even indicated doubts whether U.S. Catholics realize the importance of the encyclical because “The (...)
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  28.  19
    The Universalism of John Paul II—The Universalism of Leszek Kołakowski. Afterword.Janusz Kuczyński & Maciej Bańkowski - 2010 - Dialogue and Universalism 20 (7-8):131-144.
    I. THE ORIGINS OF THE COMPLEMENTARITY CONCEPT IN SECULAR AND RELIGIOUS UNIVERSALISMa) Keywords, categoriesb) G. McLean: the emergence of philosophical and social complementarity from the Polish dialogue and Solidarityc) Secularity open to all human dimensions including the sacral (the structure of religious values approved not ontologically but on the ethical and cultural plane)d) The Catholicism of John Paul from Cracow and Rome as realistic global and dialogue-based universalisme) Laborem Exercens—source of modern universalismf) “John Paul II’s ‘Labour (...)
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  29.  6
    Destined for Liberty: The Human Person in the Philosophy of Karol Wojtyla/John Paul II. [REVIEW]Joseph P. Rice - 2002 - Review of Metaphysics 56 (1):183-184.
    This work is a revised presentation of Kupczak’s dissertation, The Human Person as an Efficient Cause in the Christian Anthropology of Karol Wojtyla. It is introduced by Michael Novak’s article, “The Christian Philosophy of John Paul II”, which serves as an excellent entrée to Kupczak’s analysis of Wojtyla’s system.
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  30.  10
    Heschel’s Disciples on Jewish-Christian Dialogue and Pope John Paul II.Shoshana Ronen - 2018 - Dialogue and Universalism 28 (2):201-211.
    The article presents the conception of interreligious dialogue developed by Abraham Joshua Heschel in his legendary text No Religion Is an Island. Then, it illustrates the approach to this issue by the next generation of Jewish thinkers, Heschel’s disciples, Harold Kasimow and Byron Sherwin. Another interesting Heschel’s disciple is Alon Goshen-Gottstein who takes a step further in his explicating interfaith dialogue. The last part of the article analyses the understanding of Kasimow and Sherwin of the thought and deeds of Pope (...)
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  31.  21
    Natural Law and the Thomistic Roots of John Paul II’s Ethics of Human Life.Martin Rhonheimer - 2009 - The National Catholic Bioethics Quarterly 9 (3):517-539.
    John Paul II broadly dealt with the topic of natural law, particularly in Veritatis splendor: natural law is a law proper of man created as a free and rational being, whose reason, participating in the divine and ordaining reason, is able to develop a normative function of discernment of good and evil. Already as a professor in Lublin, Pope John Paul II had proposed such a genuinely Thomistic, that is, non-naturalistic, concept of natural law which recognizes (...)
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  32.  25
    Liberal Democracy as a Culture of Death: Why John Paul II Was Right.Raymond Dennehy - 2006 - Telos: Critical Theory of the Contemporary 2006 (134):31-63.
    Pope John Paul II's encyclical The Gospel of Life is the locus classicus for the claim that a culture of death is enshrouding the modern world. His identification and critique of what he calls the “culture of death” directly challenge liberal democracy, particularly on its separation of freedom from truth. This essay will focus on that challenge. The first part offers an analytic introduction to the term “culture of death,” the second part unfolds the late pope's argument, and (...)
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  33.  18
    John Paul II's Call for a Renewed Theology of Being: Just What Did He Mean, and How Can We Respond?L. P. Hemming - 2008 - Studies in Christian Ethics 21 (2):194-218.
    In this article I explore the contemporary relationship of theology to philosophy through the call for a `renewed philosophy of being' by Pope John Paul II. I argue that in fact three understandings of being appear in this call: the first, phenomenological, appears as the bringing to description of the situation of contemporary nihilism, exemplified by Nietzsche both in his published works and his Nachlaß; the second, metaphysical, can be understood as the moralistic voice taken up by contemporary (...)
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  34.  19
    Discourse on the Foundations of Solidarity in the Social Encyclicals of John Paul II.Uzochukwu Jude Njoku - 2007 - Ethical Perspectives 14 (1):79-97.
    This essay elucidates the theological and philosophical backgrounds of the ethics of solidarity in the thoughts of Pope John Paul II and expounds the basic hermeneutical conditions for its reappraisal in social ethics and contemporary debates. While it does not principally concern itself with defining solidarity , the question of its meaning is not completely ignored.This paper contributes to a better historico-critical understanding of the thoughts of John Paul II and an evaluation of his input to (...)
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  35.  7
    Once Again, John Paul II’s Fides Et Ratio.Eduardo J. Echeverria - 2004 - Philosophia Reformata 69 (1):38-52.
    Roy Clouser’s reply to my article on John Paul II’s 1998 encyclical Fides et Ratio is learned, engaging, clear--and, respectfully put, full of errors on many points regarding John Paul’s understanding of faith and reason.1 On this matter, he attacks a straw man. Indeed, at times I wondered whether Clouser and I had read the same encyclical. Despite this, however, let me underscore my genuine appreciation of Clouser for pressing me to be clearer on my view (...)
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  36.  1
    Dialogue of Religion and Science: Aspects of Research in the Writings of John Paul II.Sergiy Prysukhin - 2016 - Ukrainian Religious Studies 77:17-22.
    The article analyzes the philosophical and the theological reflections of John Paul II in relation to the essential characteristics of a dialogue of religion and modern science, the task of its improvement in the context of the formation and development of the culture of life.
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  37.  4
    Address of John Paul II to the 18th International Congress of the Transplantation Society.John Paul I. I. Pope - 2000 - Medicinska Etika a Bioetika: Casopis Ustavu Medicinskej Etiky a Bioetiky= Medical Ethics and Bioethics: Journal of the Institute of Medical Ethics and Bioethics 8 (1-2):12-14.
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  38. Persons and Liberal Democracy: The Ethical and Political Thought of Karol Wojtyla/John Paul Ii.Edward Barrett - 2010 - Lexington Books.
    Moving from an historical analysis of the Catholic Church's gradual endorsement of liberal democracy to an explication of the ethical and political thought of Karol Wojtyla/John Paul II, Persons and Liberal Democracy concisely explains the relatively recent shift in the Church's political theory and, in the process, defends what could be deemed a non-statist form of welfare liberalism. This book offers a systematic account of John Paul's philosophical and theological ethics and their relationship to the key (...)
     
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  39. Address of John Paul II of the Participants of the 19th International Conference of the Pontifical Council for Health Pastoral Care, Friday, 12 November, 2004. [REVIEW]I. I. John Paul - 2005 - National Catholic Bioethics Quarterly 5 (1).
     
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  40. Ecce Educatrix Tua: The Role of the Blessed Virgin Mary for a Pedagogy of Holiness in the Thought of John Paul Ii and Father Joseph Kentenich.Danielle M. Peters - 2009 - Upa.
    This book discusses the Apostolic Letter Novo millennio ineunte , wherein John Paul II outlined the path the Church should adopt in the third millennium. Peters highlights the Blessed Virgin Mary as educator from the teachings of John Paul II and Father Joseph Kentenich, founder of the Schoenstatt Movement.
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  41. John Paul II About the Logic of the Dialogue Between the Catholic Church and Islam.Sergiy Prysukhin - 2015 - Ukrainian Religious Studies 76:126-133.
    The article of Sergiy Prysukhin «John Paul II about the logic of the dialogue between the Catholic Church and Islam» is devoted to philosophical and theological developments of Pope John Paul II in relation to the analysis of substantial characteristics of the concept «dialogue between Catholicism and Islam», and the logic of its implementation in a complex and contradictory present.
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  42. The Ecumenical Dialogue: Issues and Answers by John Paul II.Sergiy Prysukhin - 2016 - Ukrainian Religious Studies 79:28-32.
    The article of Sergiy Prysukhin «The ecumenical dialogue: issues and answers by John Paul II » is devoted to theology works of John Paul II in relation to the analysis of substantial characteristics of concept «ecumenical dialogue», role and value of ecumenical dialogue in overcoming of interdenominational conflicts, solidarity of Christian churches and transformation of ecumenical dialogue on the factor of advancement of religious culture of modern civilization.
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  43. The Problem of Religious Education in the Light of Neothomism by John Paul II.Sergiy Prysuhin - 2014 - Ukrainian Religious Studies 70:86-92.
    The essential characteristics of the concept of «religious education» are disclosed, the features of religious education are investigated through basic functions of the Catholic Church in the modern world in the article «The problem of religious education in the light of neothomism by John Paul II” which is based on his theological works» by S.Prysuhin.
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  44. The Analogical Structure of Self-Giving and Receiving According to John Paul II.Victor Salas - 2009 - Gregorianum 90 (3):473-484.
    The writings of John Paul II are rich in meanings and analogies that enrich our understanding of human person and God. According to the tradition, what is specific to human person is reason, which means the ability to assume responsibility. Nevertheless, such responsibility is paradoxical, because it is only realized in relationship with events that depend on circumstances - which are manifested especially in relationships with others, specifically through love. Now, it is properly the paradox of such personal (...)
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  45. John Paul Stevens and the Constitution: The Search for Balance.Robert Sickels - 1990 - Pennsylvania State University Press.
    A good pragmatist's constitutional theory is inseparable from the legal disputes out of which it arises. John Paul Stevens's theory, that of deciding individual cases well instead of applying constitutional principles in the abstract to cases by category, thus lends itself to being studied in its natural, factual habitat—in his own words, case by case. That's what this book does. In Chapter 1 Sickels distills Stevens's thoughts about law and appellate judging from his early writings and his opinions (...)
     
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  46. Pope John Paul on Inculturation.Iniobong S. Udoidem - 1996 - Upa.
    This work undertakes a philosophical analysis and study of the thought of John Paul II on inculturation and evangelization. It investigates the development of the Pope's thought on inculturation and argues that inculturation is the central theme that unifies the Pope's encyclical.
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  47. John Paul II, Michael Novak, and the Differences Between Them.Todd David Whitmore - 2001 - The Annual of the Society of Christian Ethics 21:215-232.
    Unnamed sources have claimed that Michael Novak is "credited with considerable input" into John Paul II's encyclical, Centesimus annus, such that the former's thought "is said to be reflected in" the document. However, while John Paul II affirms economic rights, Novak rejects them. In addition, the Pope critiques the gap between rich and poor and the consumerism that drives it; Novak finds them to be morally irrelevant. Following Catholic teaching before him, John Paul places (...)
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  48.  70
    A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW]Pope John Paul - 2002 - Science and Engineering Ethics 8 (3):263-266.
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  49.  59
    Address of John Paul II to the Fiftieth General Assembly of the United Nations Organization.John Paul - 2008 - Dialogue and Universalism 18 (4-6):189-199.
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  50.  18
    Text of an Address Given by Pope John Paul II to the Participants of a Symposium Marking the Centenary of the Death of John Henry Newman.John Paul Ii - 1992 - The Chesterton Review 18 (4):608-612.
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