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The Statute of the Man in the Modern Catholic Anthropology Essay

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The Statute of the Man in the Modern Catholic Anthropology


ABSTRACT: In what follows, I examine the renaissance of the idea of freedom as a fundamental measure of humanity in the work of Karol Voitila (Pope John Paul II). I examine as well Karol Voitila's concept of the human person as found in his work "Love and Responsibility" as well as the encyclical Evangelium vitae, which affirms the incomparable value of the human person. I also consider the celestial predestination of the human person as discussed in the documents of the Second Vatican Council.

The prevailing motive in the philosophy of the Renaissance and the following centuries is the affirmation of human liberty and dignity on the base of his life on the Earth, the emphasis on the innate human striving for food, happiness and liberty, for universal perfection and entirety of the human nature, for organic unity between the spiritual and the physical.

I can not disagree with Erih Fromm, who emphasizes that even in the late Middle Ages the Catholic doctrines, and the philosophy of the Renaissance later, express the tendency to acknowledging the role of the human will and human exertion - the Catholicism is in harmony with the spirit, that dominates in the social groups, which economic status brings them the feeling of strength and independence.

The Renaissance idea of freedom as a fundamental measure of human nature "finishes" in philosophy like Sheller and Sartr with apotheosis of the act and the constant choice. Butt the freedom as an act is simultaneously a human ability of selfmaster, self-improvement, restraining the mean passions and motives. Freedom is also the ability to be loyal to ourselves and to our beliefs, to reach the real creation in which th...


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...izons. (See Àíòóàí Êàçàíîâà. Âòîðîé Âàòèêàíñêîé ñîáîð. Ìîñêâà, 1973, ñòð. 241-242).

If we try to make a summary of the proposed in the Pastoral Constitution conception of the man, caused by the challenges off the atheism, the greatest of which is the general absence of any desire of after life, we could say, that this conception, even with the elements of concretness and sociality is a conception of the authentic, "eternal" man. That means that our thoughts must be directed to the outer world, which excels the real history and continues to be the transcendental knowledge source, the storehouse of the moral and social models, which permanently keep their position. (See Op. Cit, p. 244). And their durability is conditioned by our connection with God, which is now made actual due to the "mediation" of Jesus Christ and the present "growth of man in Jesus Christ".....


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