There is much excitement today, especially among the young, about John Paul II's "theology of the body" — the 129 catechetical addresses he gave between 1979 and 1984 that have rev
Every time man-woman relations moved out of balance in western thought or practice, someone—a philosopher and/or a theologian—responding to a deep source of Catholic inspiration, s
Pope John Paul II's theology of marriage and sex is not only profound in its own right, but it has wide-ranging implications for every branch of theology, including moral theology.
This chapter outlines and defends the theology of the body that has been developed following the famous series of Wednesday catecheses offered by Pope St John Paul II. The chapter
The first subsection here concerns "The Person as the Subject and Object of Action." As subjects, persons are characterized by a specific inner self and life; as objects, persons a
This chapter charts the history of the Catholic Church’s personalism and its major representatives up to John Paul II. It examines the deep origins of personalism and discusses the
This work contains a series of 129 addresses delivered by Pope John Paul II during his Wednesday Audiences over a period of several years from September 5, 1979 – November 28, 1984
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
This expression is associated originally and still primarily with ideas developed by Pope John Paul II in a large series of addresses later expanded and gathered with other writings. The source of these goes back to his time as a student and later as a teacher when he was influenced by both traditional mystical writers such St John of the Cross and by recent phenomenological approaches to anthropology, that is to say philosophical theories (including those of Edith Stein –canonized by him in 1998 as St Teresa Benedicta of the Cross) that focus on the experience human persons have of one another as bearers of meaning and value. John Paul II extended this to say that God can be found through a recognition what he has put into the animated being of others. One important and influential application of these ideas is in relation to sexual ethics using the idea of embodied sexual natures to argue for complementarity and the openness of sexual intimacy to the production of new life, thereby cooperating with God’s ongoing creative activity.