Monday, April 04, 2005


George Weigel on Wojtyla in the Wall Street Journal. Not to be missed:
Some will dismiss him as hopelessly "conservative" in matters of doctrine and morals, although it is not clear how religious and moral truth can be parsed in liberal/conservative terms. The shadows cast upon his papacy by clerical scandal and the misgovernance of some bishops will focus others' attention. John Paul II was the most visible human being in history, having been seen live by more men and women than any other man who ever lived; the remarkable thing is that millions of those people, who saw him only at a great distance, will think they have lost a friend. Those who knew him more intimately experience today a profound sense of personal loss at the death of a man who was so wonderfully, thoroughly, engagingly human--a man of intelligence and wit and courage whose humanity breathed integrity and sanctity.

So there are many ways of remembering and mourning him. Pope John Paul II should also be remembered, however, as a man with a penetrating insight into the currents that flow beneath the surface of history, currents that in fact create history, often in surprising ways.

In a 1968 letter to the French Jesuit theologian, Henri de Lubac, then-Cardinal Karol Wojtyla suggested that "a degradation, indeed a pulverization, of the fundamental uniqueness of each human person" was at the root of the 20th century's grim record: two World Wars, Auschwitz and the Gulag, a Cold War threatening global disaster, oceans of blood and mountains of corpses. How had a century begun with such high hopes for the human future produced mankind's greatest catastrophes? Because, Karol Wojtyla proposed, Western humanism had gone off the rails, collapsing into forms of self-absorption, and then self-doubt, so severe that men and women had begun to wonder whether there was any truth at all to be found in the world, or in themselves.

This profound crisis of culture, this crisis in the very idea of the human, had manifested itself in the serial crises that had marched across the surface of contemporary history, leaving carnage in their wake. But unlike some truly "conservative" critics of late modernity, Wojtyla's counter-proposal was not rollback: rather, it was a truer, nobler humanism, built on the foundation of the biblical conviction that God had made the human creature in His image and likeness, with intelligence and free will, a creature capable of knowing the good and freely choosing it. That, John Paul II insisted in a vast number of variations on one great theme, was the true measure of man--the human capacity, in cooperation with God's grace, for heroic virtue.

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