This observance appears in the catholic calendar with liturgical color green .
Saint John Paul II is celebrated for his pivotal role in the fall of communism, his extensive global travels, and his profound emphasis on human dignity and the New Evangelization.
Saint John Paul II, born Karol Wojtyła in Poland, served as Pope from 1978 to 2005, becoming one of the most influential figures of the 20th century. He is widely recognized for his instrumental role in the fall of communism in Eastern Europe, his unprecedented global travels that connected him with millions, and his unwavering defense of human life and dignity across all stages. A prolific writer, his encyclicals and apostolic letters addressed a vast array of topics, including social justice, morality, and the family, while his institution of World Youth Day galvanized young people worldwide and his promotion of interfaith dialogue fostered greater understanding among religions, profoundly shaping the Church's presence in the modern world.
Karol Józef Wojtyła, who would later become Saint John Paul II, was born on May 18, 1920, in Wadowice, a small town in southern Poland. His early life was marked by profound personal loss and the tumultuous political landscape of the 20th century. He lost his mother, Emilia Kaczorowska, in 1929, his elder brother Edmund, a physician, in 1932, and his father, Karol Wojtyła Sr., a retired army officer, in 1941. These early experiences of grief, coupled with the brutal Nazi occupation of Poland during World War II, deeply shaped his spiritual and intellectual development. During the war, he worked in a quarry and a chemical factory to avoid deportation to Germany, while secretly pursuing studies in an underground seminary established by Cardinal Adam Sapieha of Krakow. This period of intense hardship and spiritual formation solidified his vocation to the priesthood, leading him to believe that his life was to be dedicated to Christ and His Church amidst suffering and oppression. His intellectual curiosity, already evident in his theatrical pursuits and philosophical studies at Jagiellonian University before the war, continued to flourish even in clandestine circumstances.
Following his ordination on November 1, 1946, Wojtyła continued his theological studies in Rome, earning a doctorate in theology. Upon returning to Poland, he served as a parish priest, engaging actively with young people and families, before embarking on an academic career as a professor of ethics at the Jagiellonian University in Krakow and later at the Catholic University of Lublin. His academic work focused on Christian personalism, emphasizing the dignity of the human person and the importance of interpersonal relationships, which would become a hallmark of his pontificate. His pastoral and intellectual gifts quickly became evident, leading to his appointment as auxiliary bishop of Krakow in 1958, and then as Archbishop in 1964. As a bishop, he was a vibrant and articulate participant in the Second Vatican Council (1962-1965), contributing significantly to key documents, particularly *Gaudium et Spes* (Pastoral Constitution on the Church in the Modern World) and *Dignitatis Humanae* (Declaration on Religious Freedom), where his experiences under totalitarian regimes provided unique insights into human freedom and dignity. He was elevated to the College of Cardinals by Pope Paul VI in 1967, solidifying his reputation as a formidable intellectual and a compassionate pastor.
The year 1978, known as the "year of three popes," culminated in the election of Cardinal Wojtyła to the papacy on October 16. Taking the name John Paul II, he became the first non-Italian Pope in 455 years and the first Polish Pope in history. His election sent shockwaves across the globe, especially behind the Iron Curtain, where his Polish identity was a beacon of hope. His inaugural homily, delivered on October 22, 1978, famously proclaimed, "Be not afraid! Open wide the doors for Christ!" This powerful exhortation set the tone for his pontificate, inviting humanity to embrace Christ without fear and signaling a papacy characterized by boldness, unwavering faith, and a deep trust in divine providence. He quickly established himself as a dynamic leader, committed to upholding the Church's ancient traditions while engaging with the modern world.
One of the defining features of John Paul II's pontificate was his unprecedented global outreach. He undertook 104 international apostolic journeys, visiting 129 countries, and traveling more than 700,000 miles – more than all previous popes combined. These travels were not mere diplomatic visits; they were missionary pilgrimages, allowing him to connect directly with millions of people, often addressing them in their native languages. Through these journeys, he articulated his vision of the "New Evangelization," a call to re-propose the Gospel message with renewed fervor, methods, and expression in a world increasingly secularized. He believed that the Church needed to engage contemporary culture with courage and creativity. A testament to this vision was his institution of World Youth Day in 1985, which brought together millions of young people from across the globe in massive celebrations of faith, fostering a sense of universal Church communion and inspiring countless vocations.
Beyond his spiritual leadership, Saint John Paul II exerted immense influence on the global political stage. His unwavering support for the Solidarity movement in Poland and his persistent calls for human rights and religious freedom were widely credited as instrumental in the peaceful collapse of communism in Eastern Europe. He challenged oppressive regimes and tirelessly advocated for human dignity, speaking out against all forms of totalitarianism and injustice. His extensive body of social encyclicals, including *Laborem Exercens* (On Human Work), *Sollicitudo Rei Socialis* (On Social Concern), and *Centesimus Annus* (The Hundredth Year), addressed issues of labor, economic justice, and the moral dimensions of political systems. He was also a staunch defender of human life from conception to natural death, eloquently articulating his pro-life stance in *Evangelium Vitae* (The Gospel of Life), which remains a foundational text for Catholic teaching on the sanctity of life. His moral authority was such that even a brutal assassination attempt on his life in 1981, from which he miraculously recovered, did not deter him, and he famously forgave his assailant.
In his later years, John Paul II suffered visibly from Parkinson's disease, yet he continued his demanding schedule, offering a powerful witness to the dignity of suffering and perseverance in faith. He passed into eternal life on April 2, 2005, revered by millions worldwide. His pontificate was marked by significant efforts in ecumenical and interfaith dialogue, including historic meetings with Jewish leaders, visits to mosques, and the Assisi World Day of Prayer for Peace. He also courageously issued apologies for historical wrongs committed by members of the Church, seeking reconciliation and healing. His profound spiritual legacy, intellectual depth, and tireless pastoral efforts profoundly shaped the modern Church and inspired countless individuals to live lives of deeper faith and commitment to Christ. He was beatified by his successor, Pope Benedict XVI, on May 1, 2011, and canonized by Pope Francis on April 27, 2014, solidifying his place as one of the most beloved and impactful saints in Christian history, whose feast day is celebrated on October 22.
The sun shone brightly on St. Peter's Square on May 13, 1981, a day usually filled with the joyful anticipation of a papal audience. Thousands had gathered, their faces turned towards the benevolent figure of Pope John Paul II as he greeted them from his open popemobile. Then, the unthinkable happened. Shots rang out, shattering the peace, and the Holy Father slumped, gravely wounded. The world watched in horror, fearing the worst.
Yet, even from his hospital bed, amidst excruciating pain and uncertainty, a voice of profound mercy emerged. John Paul II, with a clarity that transcended his physical suffering, declared, "I pray for the brother who shot me, and I have sincerely forgiven him." This was not a mere platitude, but a deeply held conviction rooted in his unwavering faith, a testament to the Gospel message of forgiveness.
Two years later, on December 27, 1983, the world witnessed an extraordinary act of Christian charity. Pope John Paul II, having fully recovered from the assassination attempt, made a quiet journey to Rebibbia Prison in Rome. There, in a small cell, he met face-to-face with Mehmet Ali Ağca, the very man who had tried to take his life. For nearly half an hour, the two men sat and spoke, their conversation private, known only to them and God. The Pope later recounted, "I spoke to him as a brother whom I have forgiven and who has my complete trust." He held Ağca's hand, a gesture of profound reconciliation that transcended the boundaries of perpetrator and victim, demonstrating the radical power of Christ's love.
This encounter, devoid of cameras or fanfare, was a powerful sermon preached not with words, but with an act of boundless compassion. It was a tangible manifestation of John Paul II's belief in the redemptive power of forgiveness, a living example of the Lord's prayer to "forgive us our trespasses as we forgive those who trespass against us." It sent a clear message to a world often consumed by vengeance and retribution: that mercy can break cycles of hatred, and that even in the face of grave evil, love has the ultimate victory.
This act of personal forgiveness resonated across the globe, becoming one of the most iconic moments of his pontificate. It underscored his conviction that true peace begins with the transformation of hearts and that the Christian life calls for a commitment to reconciliation, even with one's enemies. It was a moment that perfectly encapsulated the character and faith of Saint John Paul II: courageous, compassionate, and utterly devoted to living out the Gospel in the most challenging of circumstances.
March 4, 1979
Christ the Redeemer, Christ the King of the Universe. These are the words that summarize the entire mystery of Christ, the mystery of the Incarnation and of the Redemption, and at the same time, the mystery of the human person. For man, in the full truth of his existence, of his personal being and also of his community being, in the sphere of his own family, in the sphere of society and many different contexts, in the sphere of his own nation or people (and he can only be such precisely through his culture and history), in the sphere of all humanity—this man must be accepted, must be understood, must be valued and truly loved. This is precisely what Christ does. He accepts, understands, values, and loves man in the full truth of his existence, because in the Incarnation, he has united himself in some fashion with every person. He has become, as it were, the first-born of a new humanity, the first-fruits of a new creation.
This truth about man and his dignity, which is revealed in Christ, is at the heart of the Church’s mission. The Church cannot retreat from man, whose history of salvation is entrusted to her. The Church has a deep awareness that her mission is precisely this: to be in the world the sign and safeguard of the transcendence of the human person. The human person is the primary route that the Church must travel in fulfilling her mission: he is the primary and fundamental way for the Church, the way traced out by Christ himself. This is the truth that the Second Vatican Council forcefully proclaimed and which I, as Pope, wish to reaffirm with all the conviction of my faith.
Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it. This is why Christ the Redeemer reveals man to himself. This is said to be the ineffable mystery of the Incarnation, that the Son of God, by his Incarnation, has in a certain way united himself with every man. He is the image of the invisible God, the first-born of all creation. For in him were created all things in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities—all things were created through him and for him. He is before all things, and in him all things hold together. He is the head of the body, the Church; he is the beginning, the first-born from the dead, that in everything he might be pre-eminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.
This truth about Christ, who reveals man to himself, is the source of the Church's unceasing solicitude for man, for his dignity, for his rights, for his integral development. The Church's path is man. This means that the Church's concern for man, for his integral development, for his rights, for his freedom, for his true good, is not something secondary or accidental, but is at the very heart of her mission. The Church cannot abandon man, because man is the way for the Church. This means that man cannot be separated from Christ, because Christ has united himself to man. The Church, therefore, cannot separate herself from Christ, because Christ is at the very center of her faith and her mission.
The Church's mission is rooted in the conviction that in Jesus Christ, the 'new man,' the original blueprint of humanity has been restored and elevated. Through the Paschal Mystery, Christ has redeemed man and given him the capacity to become a 'new creation' in the Holy Spirit. This newness is not merely an external change but an internal transformation, a participation in the divine life. This is the essence of the 'new evangelization' that the Church is called to undertake in our time: to proclaim the liberating and saving truth of Christ to all peoples, so that every human person may discover the full meaning of their existence in Him. This evangelization is not only about doctrine but also about life, about witness, about charity, about a profound encounter with the living Christ who continues to redeem and transform humanity.
May 13, 2017
Dear Brothers and Sisters, Fifty years ago, on 13 May 1967, Pope Paul VI promulgated the Encyclical Letter *Populorum Progressio* on the development of peoples. This document, which is still highly relevant today, marked a decisive step in the Church’s social doctrine. My venerable predecessor, Saint John Paul II, in his Encyclical *Sollicitudo Rei Socialis*, published in 1987, commemorated the twentieth anniversary of *Populorum Progressio* and offered a renewed reflection on the theme of integral human development.
Saint John Paul II, in *Sollicitudo Rei Socialis*, highlighted the profound connection between development and solidarity. He wrote: “Solidarity is undoubtedly a Christian virtue. In what has been said so far it has been possible to identify many points of contact between solidarity and charity, which is the distinguishing mark of Christ’s disciples. In the light of faith, solidarity seeks to go beyond itself, to take on the specifically Christian dimension of total gratuity, forgiveness and reconciliation. One’s neighbour is then not only a human being with his or her rights and fundamental equality with everyone else, but becomes the living image of God the Father, redeemed by the blood of Jesus Christ and placed by the creative action of the Holy Spirit in a permanent communion with him.” This vision of solidarity as a moral and Christian virtue, not just a feeling of vague compassion, was central to his understanding of integral human development. He saw it as a commitment to the common good, flowing from the recognition of our shared humanity and our spiritual brotherhood in Christ.
Furthermore, Saint John Paul II deepened the concept of integral human development, emphasizing that it must encompass the whole person and all dimensions of human existence: economic, social, political, cultural, and spiritual. He warned against the dangers of a purely economic or technological understanding of development, which can lead to new forms of oppression and marginalization. He stressed that true development must respect the dignity of every person, promote justice, and protect creation. “The true concept of development,” he stated, “must take into account the necessary and organic relationship between the economic dimension and the moral, cultural, and religious dimensions of the human person.” This holistic approach was a hallmark of his papacy and a significant contribution to the Church's social doctrine.
In *Sollicitudo Rei Socialis*, he also introduced the concept of “structures of sin,” explaining how individual sins can coalesce into social structures that impede justice and development. This analytical tool helped to understand global inequalities not merely as individual failings but as systemic issues requiring collective responsibility and conversion. He called for a moral conversion of both individuals and societies, urging a renewed commitment to justice and peace on a global scale.
His social magisterium was not merely theoretical; it was deeply rooted in his personal experience of oppression under totalitarian regimes. This gave his calls for freedom, human dignity, and solidarity a unique authenticity and prophetic power. He understood, perhaps more acutely than many, the destructive consequences of ideologies that deny God and suppress human freedom. His witness to the truth, even in the face of grave danger, inspired countless people and played a crucial role in the peaceful transformation of Eastern Europe.
Thus, Saint John Paul II’s contribution to the Church’s social doctrine, particularly through *Sollicitudo Rei Socialis*, remains a beacon for our times. His emphasis on solidarity, integral human development, and the critique of structures of sin continues to challenge us to build a more just and fraternal world, rooted in the Gospel of Christ. His legacy reminds us that true progress is measured not only by material prosperity but by the flourishing of human dignity and the realization of the common good, in light of our ultimate destiny in God.
Veneration of first-class relics (e.g., blood, vestments) in churches and shrines dedicated to him, often displayed for public veneration.
As a canonized saint, his relics are objects of veneration, drawing the faithful closer to his intercession and example, and reminding them of his physical presence among us.
Celebration of special Masses, prayer services, and novenas in his honor, particularly in parishes, schools, and institutions named after him or those with a strong devotion to his legacy.
To commemorate his life, papacy, and profound spiritual contributions, and to seek his intercession for the needs of the Church and the world.
Pilgrimages to his birthplace in Wadowice, his former residence in Krakow, and other significant sites in Poland associated with his life and ministry, especially around his feast day.
To honor his Polish heritage and to connect with the physical places that shaped his early life, priestly vocation, and eventual call to the papacy.
Engaging in study groups, lectures, or homilies focused on his key encyclicals and teachings, especially on human dignity, the New Evangelization, the Theology of the Body, and social justice.
To deepen understanding and implement his vast theological and pastoral legacy, which continues to guide the Church's response to contemporary challenges.
Youth groups and movements often organize gatherings or events recalling the spirit and mission of World Youth Day, which he founded, fostering a sense of global Catholic communion among young people.
To celebrate his special connection with youth and his visionary initiative to bring young people together from around the world to deepen their faith.