CHAPTER ONE - THE INFLUENCES ON THE THEOLOGICAL THOUGHT OF KAROL WOJTYLA BEFORE THE SECOND VATICAN COUNCIL

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2 CHAPTER ONE - THE INFLUENCES ON THE THEOLOGICAL THOUGHT OF KAROL WOJTYLA BEFORE THE SECOND VATICAN COUNCIL 1.1 Biographical notes on Karol Wojtyla Karol Józef Wojtyla was born in Wadowice, a small city 35 miles Southwest of Krakow, on May 18, The second of two sons born to Karol Wojtyla and Emilia Kaczorowska, his small family would not live long together. His mother died in 1929, his brother Edmund, a medical doctor, died in 1932 and his father, a non-commissioned army officer, died in He made his First Holy Communion at the age of 9, and was confirmed at 18. Upon graduation from high school in Wadowice in 1938, he and his father moved to Krakow 12 where Karol entered the Jagiellonian University to study literature and philosophy. The Nazi occupation forces closed the Jagiellonian university in 1939, and young Karol had to work in a quarry, and then in the Solvay chemical factory to earn his living and to avoid being deported to Germany. In 1942, aware of his call to the priesthood, he began courses in the clandestine seminary of Krakow, run by Cardinal Adam Stefan Sapieha, archbishop of Krakow. Commenting on this experience, Weigel observes that...in that experience was formed a heroic image of the priest and bishop as a defender of the rights of the human person in this very talented young man who would become John Paul II. 13 At the same time, Karol Wojtyla was one of the pioneers of the "Rhapsodic Theatre," also clandestine. After the Second World War, he continued his studies in the major seminary of Krakow, once it had re-opened, and in the faculty of theology of the Jagiellonian University, until his priestly ordination in Krakow on Nov. 1, Soon after, Cardinal Sapieha sent him to Rome where he worked under the guidance of the French Dominican, Réginald Garrigou-Lagrange. He finished his doctorate in theology in 1948 with a thesis on the topic of faith in the works of St. John of the Cross. At that time, during his vacations, he exercised his pastoral ministry among the Polish immigrants of France, Belgium and Holland.In 1948, he returned to Poland and was vicar of various parishes in Krakow as well as chaplain for the university students until 1951, when he took up again his studies G. Weigel, Witness to Hope, p Cited in: Zenit.org, ROME, MARCH 15, 2011.

3 26 on philosophy and theology. In 1953, he defended a thesis on the ethical system of Max Scheler at Lublin's Catholic University. He later taught moral theology and social ethics in the major seminary of Krakow and in the Faculty of Theology of Lublin. On July 4, 1958, he was appointed auxiliary bishop of Krakow by Pope Pius XII, and was consecrated bishop on Sept. 28, On Jan. 13, 1964, he was nominated Archbishop of Krakow by Pope Paul VI, who made him a Cardinal on June 26, Besides taking part in the Second Vatican Council with an important contribution to the elaboration of the constitution "Gaudium et Spes," and others, Cardinal Wojtyla participated in all the assemblies of the Synod of Bishops. Since Oct. 16, 1978, when he started his pontificate, Pope John Paul II completed 104 pastoral visits outside of Italy, and 146 within Italy. As Bishop of Rome he visited 317 of the 333 parishes. As pope,...his corpus includes fourteen encyclicals, forty-five apostolic letters, fifteen apostolic exhortations, and eleven apostolic constitutions, hundreds of public addresses, numerous poems, five books and a number of plays 14. In the light of Christ risen from the dead, on 2 April A.D. 2005, at 9.37 p.m., while Saturday was drawing to a close and the Lord's Day was already beginning, the Octave of Easter and Divine Mercy Sunday, the Church's beloved Pastor, John Paul II, departed this world for the Father. 15 On 1st May 2011, feast of Divine Mercy, he was proclaimed Blessed by his successor Pope Benedict XVI. 1.2 Decisive Influences on Karol Wojtyla s Theological Thinking 16 From the biography above one can already begin to identify influential persons and events in the life of Karol Wojtyla, both in the situation of the world at large, of Poland and of Krakow in particular. It is our aim below to itemise some of such influential people and events in the theological life and teaching of Karol Wojtyla and also to comment on the influences and fruits of these influences in his general and theological thinking. Worth observing here is also the fact that Wojtyla had various and changing influences throughout his life and ministry which shaped his ideas differently at different times. 14 J. Durepos, ed., Go in Peace, a gift of enduring love by John Paul II, Loyola Press, Chicago 2007,p.xv. 15 John Paul II Biography in: Zenit,VATICAN CITY, MAY 1, 2011 (Zenit.org). 16 H., Whitney, Faith: John Paul II, the Millennial Pope; Also web site copyright WGBH educational foundation., Faith of John Paul II.

4 Influence of Kazimierz Figlewicz 17 ( ur.6 stycznia 1903, zm. 23 wrze nia 1983) While his father played an extraordinarily important role in shaping his son's religious life 18, there were others who influenced his growing vocation and theological thought. Father Kazimierz Figlewicz, who served as the vicar and religion teacher at the Wadowice Church, had a remarkable touch with young students; he was not only able to recognise their gifts but to communicate with them with ease and intimacy. Apparently, he reached the young detached Wojtyla at a very deep level and soon after he became his confessor. Later on, when he was Archbishop, Wojtyla described Father Kazimierz as the guide to his young and rather complicated soul. He could be called the idol 19 of the young Wojtyla. Father Kazimierz was present at one of the most desperate moments in Wojtyla's life-a stark coincidence of religious life and historical drama. He celebrated Holy mass with Wojtyla during the Nazi bombings of Krakau on September 1, Influence of St John of the Cross 20 Each biographer of JPII might emphasise different influences shaping Karol's theological thinking and spiritual life but all do agree that it is impossible to overestimate the impact of St. John of the Cross. Wojtyla s love for poetry together with his introduction to mysticism gave him an added interest in the person and works of the mystical Doctor of the Church, St John of the Cross. In the area of faith, St John of the Cross seems to have had the means of faith, which was helpful for Wojtyla and his friends in their witnessing during the war, an influence which may have inspired him to study more into the treasures of the Mystic. Wojtyla will not only admire and imitate St John of the Cross but he will later write his doctoral thesis on the idea of faith in the teachings of this mentor of his. The mystic surely impacted his own experience of faith greatly and left an indelible mark on Wojtyla s mind and in his heart. Through his encounter with the life and works of St John of the Cross Wojtyla was...enduringly influenced by Carmelite spirituality, so much so that, during an uncertain phase of his spiritual evolution, he considered entering Carmel JPII, Gift and Mystery, p Ibid. p G., Weigel, Witness to Hope, Harper Perennial, 2005, p K.Wojtyla, Faith According to St John of the Cross, pp.15ff. 21 R. Bugglione, Karol Wojtyla, p.29.

5 Influence of Adam Stephan Sapieha 22 (14 May July 1951) Cardinal Sapieha was a man of extraordinary energy and personal courage. During Pilsudski s dictatorship he did not hesitate to oppose the dictator, and he became a national hero by defending against Latinization of the Uniate minorities who used the Greek-Orthodox rite; Latinization was being forced on them for political reasons. After the Nazi invasion, despite the strict German control of his official communications, Sapieha attempted twice to warn the Vatican about Nazi plans to exterminate Polish nationals and the Jewish minority. Sapieha in the meantime was leader of the moral resistance of the nation against the Nazis, and committed lots of the diocesan resources in addition to his personal resources to assist the persecuted and to support both the armed struggle and, more importantly, the cultural resistance, which was sustained by organic work. Within this cultural sphere, the preparation of a new generation of priests appeared decisive for the future of Poland. It was in these circumstances that he started the underground seminary which Wojtyla attended and was able after two years to pursue a normal course of theological study. After the communist takeover, Sapieha realised that culture will be a decisive battle ground for them. Culture is a very distinguishing feature of Polish Catholicism. In this light the Polish bishops took a position in support of fundamental human rights and national rights, renouncing any particular reclamation which would have indicated that they made a distinction, not to say a contradiction, between human rights and religious rights, between the inspiration of the nation and that of the Church. The person of Sapieha 23 and especially his course for the Church against anti-church and anti-human ideologies and practices will be re-lived to a great extent in the life and teaching of Karol Wojtyla. The heroic faith attitude of Sapieha must have served as a model of witnessing to Wojtyla who will do all to defend the rights of the Church and of Christians to witness even in the face of anti-church ideologies like Communism. 22 ibid. pp Adam Stefan Stanis aw Bonfatiusz Józef Sapieha (14 May July 1951) was a Polish Roman Catholic Church priest and Cardinal. He was a mentor and patron[2] of Pope John Paul II. 23 JPII, Gift and Mystery, pp. 17ff.

6 Influence of Father Edward Zacher 24 (ordained 1929) There were other events, other mentors, who helped to shape Wojtyla s spiritual life. His high school teacher, Father Edward Zacher, was a brilliant scientist as well as a theologian who constantly encouraged his students to look deeply and without fear into the mysteries of the heavens and the secrets of the microcosmos. He was an unusual priest for his time and place; his confident faith is unusual even today. For Zacher, there was no conflict between faith and reason. This theme is, of course, defining of John Paul II. As Pope, he will encourage scientific research; listen rapt to the latest discoveries of scientists who will gather at his summer retreat at Castle Gandolfo; he will urge a Church commission to clear the name of Galileo. His encyclical, "Fides et Ratio" will be the final expression of this deep-rooted influence and conviction of the relationship between the teachings of faith and the exercise of science Influence of Jan Tyranowski ( ) Arguably the most important of all his spiritual mentors was Jan Tyranowski. Wojtyla met Tyranowski in February 1940, at a weekly discussion group of the Marian Sodality in the parish Church; it was a crucial moment in Wojtyla's life because the Church was greatly persecuted and Christians were deprived of their right to a dignified life and worship. Tyranowski's small rooms were filled with stacks of religious books, sewing machines and several cats. There was at this time a terrible scarcity of priests, since so many had been murdered or imprisoned by the Germans. Seven of the priests of the parish were in concentration camps. Father Jan Mazarski was responsible for the parish. Because of these circumstances he had to rely upon the laity more than was usual. Tyranowski was a particular help to him. 25 Tyranowski would stop young men on the street and try to interest them in joining his "Living Rosary," a praying circle and theology discussion group for young people. During the second year of his life in occupied Krakow, Wojtyla was introduced to the world of intense religious contemplation by Tyranowski as a direct result of the Nazi attack on Poland s Catholic clergy. The Nazist had systematically stripped the parish of St Stanislaw Kosta in Debniki of its Salesian Pastors. In May of 1941, the Gestapo rounded up all but two of the remaining Salesians, shipping the others to concentration Camps, where eleven died. These priests were very engaged in the ministry with the youth. As the Nazi pressure increased the youth 24 Ibid. p.5 25 R. Bugglione, Karol Wojtyla, p.28.

7 30 work also increased and it was then that the remaining Salesians turned to laymen, like Tyranowki, to lead what had become by now a clandestine ministry. Jan Tyranowski s confessor once described him as a spiritual Alpinist. 26 Tyranowski was the parish leader of the living rosary groups of fifteen young men who committed themselves to a friendship directed towards Christian perfection. This group helped their heritage of Catholicism to survive war-time persecution and attempts at annihilation of Christianity. Wojtyla remembers that Tyranowski s language was conventional and that he strikingly took the doctrinal truths expressed in the various manuals from which he drew his inspiration to be the object of normal experience in witnessing. Wojtyla, however, was immediately gripped by Tyranowski's personality and the power of his ideas. They both spent an increasing amount of time together discussing the Scriptures and mystical philosophers such as St. Theresa of Avila and St. John of the Cross. For Wojtyla, Tyranowski was aflame with Godand this closeness to the flame was an irresistible quality for the young man and would remain so for the rest of his life. It was greatly from Tyranowski s influence that Wojtyla derived a natural tendency to read in John of the Cross a kind of phenomenology of the mystical experience. Wojtyla later observed this defining experience and stated that Tyranowski helped to bring out the store of goodness which he believed was in the young people around him. Wojtyla was particularly struck by the quiet, mystical core of his teaching and he remembered vividly the day and hour when his teachings sank into him. He disclosed to Wojtyla the hidden secrets of his mystical life. For the young Wojtyla,...Tyranowski represented a unique lay combination of personal holiness and apostolic zeal, a kind of life that was completely unknown to us before. What drew them to him was his ability to shape souls by showing how religious truths were not interdictions or limitations but the means to form a life which through mercy becomes a participation in the life of God...And it seems to have been a matter of personal example as much as formal teaching.... His way of life proved that one could not only inquire about God but that one could live with God. 27 The influence of Tyranowski on the young Wojtyla may partly have flowed from their shared attraction to the mystical quality of the spiritual life: Tyranowski gave a wholly new dimension and understanding to Wojtyla s instinctive mysticism and, as much as any profound experience of his young years; it set him on a course towards the priesthood. This mystical legacy to Wojtyla was the 16th century poet and mystic, St. John of the Cross and the desire for the contemplative life. Tyranowski may have sensed that the poetry of St John of the 26 G. Weigel, Witness to hope, p Ibid., pp

8 31 Cross would appeal more to the young Wojtyla and that first experience of the literary fruits of Carmelite mysticism let Wojtyla to read the Mystic. This encounter may partly explain Wojtyla s future understanding of the role of the laity in evangelisation. After his visit to Ars in October of 1947, Wojtyla got a deep impression from the story of commitment of the Cure, an impression which convinced him that the rapid de- christianising Europe that was emerging either freely or by communist fiat in the aftermath of the war could only be filled by a much more pastorally and evangelically engaged laity like Tyranowski Influence of Saint Louis Marie Grignion de Montfort ( ) Karol Wojtyla seems to have had difficulties with certain aspects of the traditional teaching of the Church about Mary until his encounter with the Treatise of True Devotion to the Blessed Virgin ; a work of Louis Marie Grignion de Montfort in which he claims to have found the answers to his questions on the doctrine of Mary. From then on, he started seeing Mary, not as a distraction to Christ but as one who brings the Church and the faithful to Christ especially to the extent that the Church lives the proper mystery of Christ. 29 His difficulties accrued partly from the fact that Poland 30 was traditionally a land of Marian pilgrimages, devotion and teaching. This undoubtedly resulted in certain extremes or abuses which could lead a searching mind to question the doctrine. The enlightenment from de Montfort added in Wojtyla a personal attachment to the Blessed Virgin. This will be reflected in his motto, Totus Tuus, with which he will dedicate his entire papacy to the Blessed Virgin. This phrase comes from de Montfort s Act of consecration to the Blessed Virgin Mary. This Marian touch will be reflected in almost all his theological writings and all his writings about the Church Influence of his Personal/National Suffering It is important to place the experience of Karol encountering the above people in the context of his life. Wojtyla lived through two of the worst dictatorships of contemporary human history, Nazism and Communism, both of which were comparable in content, horror and intent. By 1939, Karol Wojtyla had 28 JPII, Gift and mystery, p Ibid., p Karol Wojtyla, Zeichen des Widerspruchs, pp