Wymagająca Miłość : przesłanie Jana Pawła II do młodych

Abstract

The term 'message' and the word 'Love' belong to the so-called key words used in the dissertation, determining its nature and significance. The methodological term 'message' has got various dictionary meanings. In case of John Paul II's teachings, this term should be most simply and broadly understood as the most important content the Pope passes to young people, hoping they will understand it and apply in their lives. The main message emerging from the John Paul II's texts intended for young people is about God who is Love and it is because of the logic of love that He demands specific acts from them. That is why the dissertation title contains the term demanding Love. Demanding Love is either the initial thesis and one of the most significant conclusions drawn from the study. The message of John Paul II can be summarised in the quoted expression. Demanding Love has got deep theological roots (compare: 1 John 4.16). At the same time, it reaches further: God loves us unconditionally and because of His Love, taking care of men, He makes certain demands. The structure of the dissertation was based on the classical triad - the paper was divided into three chapters. When directing his message to young people, the Pope draws their attention to the components of demanding Love. These are: Gift (Chapter 1) and Task (Chapters 2 and 3), which serve Love. The main study issue formulated in the dissertation is: why demanding Love may be deemed the core of Pope's message for young people? The main issue is composed of the following detailed problems: how does demanding Love fulfil itself as the Gift? (Chapter 1) and as the Task? (Chapters 2 and 3). The study was performed with the use of analysis and synthesis. The sources are as follows: Parati semper - Letter for young people (31.03.1985), and selected addresses and speeches of the Pope from 1978–2005 intended for the youth, telling about the issues of their concern and interpreted in a dogmatic aspect. The aim of the dissertation was to reveal the essence and value of the Pope's message for young people all over the world. The message for which the hermeneutic key is demanding Love. The First Chapter presents God who loves people and shows His love towards people in various ways. Both types of God's gifts and ways of demanding Love manifestations were presented: (He 'creates', 'educates', 'sends Son', 'teaches', 'forgives', 'dies and rises from the dead', 'revives', 'gives talents', 'enables to act'). While referring to God's revelation, the Pope explains to young people that Love means God-Father, His visualisation, the real and visible image of Whom is Jesus Christ and the revealed Third Person of the Holy Trinity means, according to the Pope, the fire of this Love. The title of the First Chapter contains the second element after the word 'Gift', i.e. 'Divine and Human Dimension'. The divine dimension refers directly to the Speaker, who is the Gift, i.e. God Himself. The term 'human dimension' indicates the addressees of the Gift of Love, i.e. all men (including young people). Simultaneously, the combination of words 'divine and human' reminds of the divine and human nature of Jesus Christ. The Second Chapter emphasises the man's response to the Gift of Love, expressed by fulfilled Tasks, constituting demands in personal terms ('To Love Oneself', 'To Love Fellow Men', 'To Love Love'). Since the main principle of the dissertation is demanding Love, the radicalism of demands is translated into the reality of interpersonal relationships. The Pope convinces young people that human love, which should obtain strength from God-Love, begins - in the scope of demands - from loving oneself (discovering one's vocation, shaping consciousness and confronting the suffering), then it turns to loving fellow men (using the vision of mercy, preserving premarital chastity, aiming at holiness), and then - having obtained the first two stages - it focuses on loving Love Itself (having the Word of God, sacraments, prayers and contemplation available). Love as the Task means not only real obligation in personal terms. That is why the Third Chapter presents the man's reply to the Gift of Love, expressed through the fulfilment of Tasks, constituting demands in social terms. The Pope presents them as the necessity to cultivate the heritage (of faith, freedom and culture), then: to build the civilisation of love (fighting for man's dignity, protecting life, promoting peace) and as the obligation to take up new evangelization (listening to and accepting the Gospel, preaching the Word, giving testimony of life). The message of demanding Love, commenced on the day of pontificate, which did not end with the Pope's death, is not actually restricted to young people only, but may affect all church communities, as well as (in specific areas) all people who search for God or atheists.