Love and Responsibility [Karol Wojtyla, Grzegorz Ignatik] on * FREE* shipping on qualifying offers. In this classic work, readers are given a window. 18 quotes from Love and Responsibility: ‘A person’s rightful due is to be treated as an object of love, not as an object Karol Wojtyla, Amor e Responsabilidade. Msgr Karol Wojtyla’s Love and Responsibility (Amour et responsabilit?, Paris ) was function in building up genuine human love comes to light. In spite of.

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Its absorption does not mean that it is eliminated or destroyed; it is rather reinforced for only where it is preserved can love be realized. The Problem of Birth Control pp. He wojyla that these two orders are inseparable and insists that “the correct attitude toward procreation is a condition for the realization of love” ibid.

It is worth noting that in these pages Wojtyla distinguishes–while intimately interrelating– marriage and family. It is for this reason that there is need for sexual modesty, which follows a somewhat different course in males than in females.

Utilitarians at times respond to criticism of this kind by holding that the pleasure they seek to maximize is to be enjoyed subjectively by the greatest number. The path lies through the will.

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Nonetheless, good medicine and thus good clinical sexologyrealizes that the subject of life and health is a person and that, with respect to sexual life and the relationship between the sexes, “what matters is the man’s duty to the woman and the woman’s duty to the man by virtue of the fact that they are both persons, and not merely what is beneficial to their health” p.

It is unselfish love, for goodwill is eesponsibility of self-interest and is indeed ” selflessness in love But the need for betrothed tesponsibility the need to give oneself to and unite with another person, is deeper and connected with the spiritual existence of the person” p.

Justice to the Creator means that I must “offer him all responsibilitu is in me, my whole being, for he has first claim on all of it. Faced with this rfsponsibility environment it is necessary to “rehabilitate” chastity, and to do so it is first necessary to “eliminate the enormous accretion of subjectivity in our conception of love and of the happiness which it can bring to man and woman” p.

And it is only when they do so that they put their sexual relationship within the framework of marriage in a truly personal level” p.

I believe his point here could be summarized by saying: Here I will focus on “sensuality,” “sentiment,” and the “problem of integrating love. Indeed, “Man’s capacity for love depends on his willingness consciously to seek a good together with others, and to subordinate himself to that good for the sake of others, or to others for the sake andd that good.


Other Editions and Formats. Perhaps the most striking feature of the book is that Wojtyla appeals throughout to ordinary, human experience, logically examined.

The next section, “The Rigorist Interpretation,” repudiates the rigorist or puritanical interpretation of the sexual urge, which claims that in using man and woman to assure the existence of the species Homo God himself “uses” persons as means to an end, with the corollary that conjugal life and conjugal lve are only instrumental goods.

He pushes for true personal education in the matter and neatly distinguishes between a “culture of marital relations” and concern for mere technique–the “how to” manual approach pp. But this natural response of the person to the sexual values of the body of a person of the opposite sex is not in itself anf wrong.

Sentimentality, another deeply felt response to the body-person, differs from sensuality because it woktyla oriented “to the sexual value residing in ‘a whole person of the other sex,’ to ‘femininity’ aand ‘masculinity'” p.

But if spouses limit intercourse to infertile times how can they say, when they do engage in intercourse, that they do so with a willingness to become parents? All human relationships are posited on this fact. The Person and the Sexual Urge. Consequently, the only solution to the problem regarding the legitimate regulation of birth within marriage is continence, which demands control over erotic experiences ibid.

He indicates that the woman has a stronger natural urge for sex when she is ovulating. But the Church, in continuity with the NT, speaks of the state responsibllity life shaped by virginity based on a vow of chastity and in combination with vows of poverty and obedience. This orientation is felt both internally and turns outward, having as its object “the other sex” as a complex of distinctive properties.

Integrating Love: Love and Responsibility Series (Post #11) – Marriage Unique for a Reason

The person finds in love the greatest possible fullness of being, of objective existence Paternity and maternity are deeper than biology and are spiritual in nature: He recapitulates some of the material from the previous chapter regarding the truth that love must be firmly based on the affirmation of the value of the person; our emotional responses, along with our sensuality and erotic sensations, must be integrated into love: Both a woman and a man may be disillusioned by the fact that the values attributed to the beloved person turn out to be fiction.

Vocation, in short, demands self-giving–and self-giving is central to both marriage and viriginity understood as the full gift of oneself to God, understood, in short, in a personalistic way. Aristotle distinguished different kinds of reciprocity, depending on the “good on which reciprocity and hence the friendship as a whole is based What this means, so it seems to me, is that the relationship of man, male and female, as creature to God the Creator, is analogous to the relationship of female to male: But it needs to be educated lest it remain purely emotional, and it must be educated by continence, which is rooted in the will: Shame, a natural form of self-defense of the person, can be “absorbed” by love.


Pages to import images to Wikidata Articles with attributed pull quotes. The Hope of the Family. Here I attempt to summarize as clearly as possible its major ideas in the hope that this will be helpful to many.

A Summary of Karol Wojtyla’s Love and Responsibility by William E. May

Wojtyla is wojtylw puritan, no Stoic! If husband and wife have good reasons to avoid a pregnancy they must remain continent and abstain from the act that cause the pregnancy. In marriage, he says, “a man and a woman are united in such a way that they become in a sense ‘one flesh,’ I will be somewhat brief in summarizing A and B and devote more consideration to C and D.

Respinsibility conclusions coincide with the traditional teachings of the Church, which invoke scriptural authority. Wojtyla argues that divorce, artificial methods of birth control, adultery pre-marital sexand sexual perversions are all in various rresponsibility incompatible with the personalistic view of the sexual self-realization of the human person.

Wojtyla believes that the second alternative is correct inasmuch as the sexual urge is even more basic that the psychological and physiological attributes of man and woman. In this final section of the chapter Wojtyla treats of another component of chastity–a component, not the true virtue–namely continence or self-control. We should not think of this manner of seeing and desiring as “a-sexual,” as blind to the value of the “body and sex”; it is simply that this value must be correctly integrated with love of the person A personalistic interpretation is absolutely necessary.

I think we could sum Wojtyla up by saying that chastity is the virtue enabling a person to come into possession of his sexual desires and feelings, not to be possessed by them, kagol that he can give lve away in love to others, particularly to persons of the other sex. The final sentence of this passage respnsibility absolutely superb! Wojtyla argues in this section that man, as an intelligent entity, is required in justice to recognize that he is a creature dependent upon God for his being.