Dissertationes Paulinorum, 2018, Tom 27

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Przeglądaj Dissertationes Paulinorum, 2018, Tom 27 wg Autor "Mazur, Jan"

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    Gorzkie żale przybywajcie! Kazania pasyjne wygłoszone w bazylice na Skałce
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)
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    Kara śmierci według Katechizmu
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)
    Pope Francis instructed to change the paragraph 2267 of the Catechism of the Catholic Church. From a moral point of view, he considered the death penalty unacceptable. Here is the current content of the paragraph: Recourse to the death penalty on the part of legitimate authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good. Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes. In addition, a new understanding has emerged of the significance of penal sanctions imposed by the state. Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption. Consequently, the Church teaches, in the light of the Gospel, that “the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person” [cf. Francis, Address to Participants in the Meeting organized by the Pontifical Council for the Promotion of the New Evangelization, 11 October 2017: L’Osservatore Romano, 13 October 2017, 5] and she works with determination for its abolition worldwide.
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    Kategoria sprawiedliwości rozdzielczej według Akwinaty i Jana Pawła II
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)
    The published text consists of two main parts: 1. Iustitia distributiva according to St. Thomas Aquinas; 2. John Paul II on distributive justice. St. Thomas Aquinas defines justice as: suum cuique or suum cuique tribuere (give everyone what he deserves). However, distributive justice (iustitia distributiva) is only one of three categories of justice. In addition to the distributive justice of Aquinas, he also lists exchangeable justice (iustitia commutativa) and legal or general justice (iustitia legalis). This term fits into a rich tradition. It can be found in the writings of Plato, Aristotle, Cicero, St. Ambrose, St. Augustine, as well as in Roman law. Aquinas thought has been recognized in the pastoral teaching of St. John Paul II. He enriched the teaching of St. Thomas with his own reflections, which situate themselves in the stream of Christian personalism. Distributive justice refers to the relationship: community (family, state, church) ‒ individual (human person). According to him, iustitia distributiva means that the common good serves everyone (it is not only about the division of goods and money, but also about the legal order of this division). Its observance expresses genuine concern for satisfying the basic needs of individual people and gradually eliminating differences in their economic and social status. The concept of distributive justice is a rather theoretical construction. Nevertheless, it demands implementation in almost every area of human life. St. Thomas and St. John Paul II are both aware that basically there is no pure iusticia distributiva. It must be considered in the context of different types of justice (for example, general justice or social justice). In addition, the complementary relationship between distributive justice and charity is important.