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Charakterystyka gniewu na podstawie pism o. Jacka Woronieckiego
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Among the many competences and feelings there are some which can be described as typically human. In order to understand the nature of anger it is worth considering the words of outstanding thinkers and moral authorities. A Dominican, Father Jack Woroniecki (1878-1949) claimed that anger is a vital power which arouses in a human being in the face of evil or obstacles. In the sphere of senses it appears spontaneously as the feeling of anger. However, in the sphere of mental activity it is always a stronger effort on the part of the will. The author discusses three characteristic types of anger: children's, parents' and tutors' anger, as well as that of superiors. Children's anger, which is manifested in the form of external acts (beating and insulting both peers and older people) not only deserves contempt, but also physical punishment. Parents' and tutors' anger always triggers in children and youth opposition and anger, or fear and mistrust. However, superior's anger makes people in power perform all activities with a certain tinge of irritation: they give orders with a raised tone of voice, permissions with a noticeable unwillingness, and they reprimand too frequently. According to Woroniecki frequent bursts of anger give rise to a flaw of angriness which is a constant concern of the mind: maliciousness, offensiveness and vindictiveness. It is sanguinic who is usually malicious. Such a person flares up in anger, but the feeling passes away just as quickly and such a person does not consider revenge. A melancholic is offensive. Such people, although they hide the first manifestations of anger, harbour grudges against others. A choleric is always vindictive. Such people will never rest until they have avenged the experienced injustice. According to the author there are two extremes in the sphere of anger: cruelty and indifference. Cruelty, as a sign of a decline of moral standards, is not only revenge, but a certain kind of pleasure derived from inflicting pain onto others and searching for opportunities to do so. Indifference, on the other hand, being a total lack of anger, may be caused by phlegmatic disposition, some illness or being completely unmoved by what is morally good or bad. Other consequences of anger, according to Woroniecki, are: suspicion, dishonesty, anger of the tongue and unkindness. Suspicion, is a certain kind of concern of the mind leading to distrust and prejudice against others. Dishonesty, as an incompatibility of thoughts and speech, may be a way to harm another person. The flaw of anger of the tongue is blatant and frequent hurling of: abuses, scorns and mockery. Unkindness, on the other hand, is manifested in constant unwillingness and contempt towards other people, even from among one's closest family. Father Woroniecki claims that anger in itself is neither bad nor good. It is how we use it that gives it moral value. That is why moderation in the sphere of anger is the shaping of the following virtues: gentleness, quietness, understanding and “holy wrath”. Among them there is the virtue of “holy wrath”, a positive competence which aims at retaliation for wrongdoing done by somebody else, which under some circumstances may be treated as goodness. The author recommends such an attitude, especially as concerns respecting justice, morality or glorifying God.
Charakterystyka gniewu na podstawie Rozmyślań Marka Aureliusza
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Emperor of the Roman Empire, Marcus Aurelius (121–180), stoical philosophy follower, believed that anger, though not compliant with the human nature and being always some deficiency of humanity, belongs to one of typically human competences and feelings. According to the author, being angry is not a manly quality. Moreover, anger always imprints a durable stamp on an angry man's face. Aurelius writes that there are two types of reason to be angry: the first one may be called human, the second – random. On the part of people the reasons to be angry may be the following: our relatives and friends; those who are accompanied by unpleasant smell; those who make some mistakes; people who are insensitive and ungrateful; those who evaluate and judge us, as well as those who act against the state. While among the random reasons he names the following: lifespan, coincidence and future events. According to the author the most frequent manifestations of anger are: touchiness, maliciousness and cruelty. Touchiness means bearing a grudge againts others; maliciousness means being harmful towards another person in a tiresome way; whereas cruelty is always some way of relishing doing harm to and inflicting suffering on somebody. From Aurelius' point of view, the flaw of angriness always has disastrous consequences and is characterised by unwise behaviour as well as using one's will in a way which is at variance with nature. Am ong the consequences of anger Aurelius ennumerates the following: reluctance and being suspicious. In order to prevent anger, the author advises everyone: to have agreeable disposition, avoid even what appears to be anger, not to get angry with anyone and to remember that man's life does not last long.
Kardynalna cnota roztropności według kroniki bł. Wincentego Kadłubka
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The character of every person is composed of certain skills; this refers to moral virtues and flaws, and that, in turn, means the opposite of virtues. Among the four cardinal virtues prudence, being the virtue perfecting the reason, occupies a special place. According to Wincenty Kadłubek (ca. 1150-1223), the bishop of Cracow (1208-1218) and a Cistercian from Jędrzejów (1218-1223), a righteous man should be both full of God and prudence. The chronicler believed that prudence comes with time, since only the one can be called prudent who has already got to know himself. An important element in the formation of prudence is the company of prudent people; it is their company which makes one learn constantly, explore and evaluate, forming opinions of one's own on every topic. The acquisition of the virtue of prudence always leads to the shaping of other virtues as well, such as: sobriety, patience and simplicity. Wincenty Kadłubek discusses in his chronicle five virtues of a prudent person: being brave in providing council, wary, cautious, moderate and sensible. A person who is brave in providing council remains calm in every situation, considers all possibilities and utters the right words in the right manner. It is thanks to wariness that such a person avoids numerous dangers, and caution saves him from going from one extreme to the other, e.g. to believe every person or not to believe anyone. Moderation allows a prudent person to anticipate the end of every matter, since the thing or situation whose outcome is good is good itself. Prudence, however, makes it possible for one to choose the right means which allow one to reach the intended aim. Master Wincenty believed that a special kind of prudence is sovereign's prudence. The protagonists of this chronicle are rulers, both historical and legendary. The chronicler states that the ruling person must always be openminded, wary, cautious and sensible in all his or her actions. Not only should the ruler bare insults and injustice patiently but he or she should be able to forgive. He should not trust blind fate either, or get involved into dangerous games. The opposite virtue to prudence is foolhardiness. According to bishop Wincenty, a person deprived of prudence often becomes a monster and a tyrant. Such a man is always a caricature of the righteous man and is able to become cruel, even towards his loved ones.
Samobójstwo u starożytnych Rzymian na podstawie pism moralnych Lucjusza Anneusza Seneki
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Lucius Annaeus Seneca (4 B.C. – 65 A.D.), a representative of Stoic philosophy dating back to I A.D., tutor to emperor Nero and an outstanding moral authority of Rome, sentenced to death by Nero himself, without waiting for the death order to be carried out, Seneca committed suicide. According to him, suicide was morally acceptable. There were three main reasons for suicide in ancient Rome: contempt for life, a death wish, as well as looking for death out of fear of death itself. A person who made a decision to kill himself tends to search for a way to realise his aim, and frequently looks for a pleasant end of life. The philosopher describes four suicides: Cato's, Scipio's, Marcellinus's and of a Laconian boy. According to Seneca, one should abandon suicide every time it is required by the good of the loved ones: wife, father or friend. Summarising his deliberations connected with suicide, the philosopher declares that as concerns ending one's life, it is often unclear how to behave properly, and there is no universal rule to follow. Thus, in order to be able to make the right choices, especially as a non-Christian, one needs to look for guidance in the natural law. The Fifth Commandment of the Decalogue: You shall not kill, which complies with this law, reminds us that life, as the ultimate value, is inviolable – from the moment of conception till death of natural causes.
Śmierć w świetle Rozmyślań Marka Aureliusza
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)
Marcus Aurelius, Roman emperor, philosopher and an outstanding authority of the 2nd century claimed that all in this world is born for the purpose of change, transformation and destruction. In order to understand this one must answer a basic question: what is death? According to him, death belongs to neutral things (it is neither good, nor evil). It is one of the symptoms and mysteries of nature, and, at the same time, it is one of life functions. It causes the decomposition of the body, as well as the elimination or the change of the dwelling place of the spirit. The philosopher concludes that death is close to every human being. This is why all things in life should be done and said, as well as thought of, in such a way as if one was to die today. The right attitude towards death is a vital element making a deeper understanding of death possible. Aurelius recognizes two wrong attitudes: death anxiety and contempt for death. The right attitude is being sensible and full of readiness to meet death. The thinker also explains what the afterlife of a human being is like, and he reaches a conclusion that the human body decomposes, and the spirit returns to the eternal universe-creating thought, that is to God. Aurelius decisively rejects the possibility of reincarnation as well, because it does not comply with human nature.
Zagadnienie rozwoju osoby ludzkiej w ujęciu o. Jacka Woronieckiego
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
According to a Dominican father Jack Woroniecki (1878-1949), human personality has first and foremost a dynamic character. The fruit of its development should be a mature persona (persona = fully developed personality). Its precursor is to be found in Christ's persona, that is His humanity shaped and developed by the persona of the Son of God. J. Woroniecki distinguishes three factors in the development of human personality: the dynamic aspect of personality, the influence of the society as well as cooperation with God's grace. The dynamic development in a human being is achieved both in the sphere of the senses and the higher level of the reason and the will. Despite heritage, everyone possesses a potentiality in the sphere of the senses and the opportunity to acquire a number of new, individual qualities. The author also thinks that there exists a potentiality in the cognitive sphere – it concerns human ability to understand, and the potentiality of the will – to want something more or less. According to Jack Woroniecki, the society a vital role in the personalr development of a human being, this especially concerns the family environment, but also the school, one's workplace, the local or national community. The author also adds that there exists a reverse relationship: every person exerts some influence on social life and contributes to societal welfare. As far as supernatural sphere in concerned, cooperation with God's grace lifts every person to a higher level of spiritual life providing one with: special enlightenment in the cognitive sphere, additional excitements in the sphere of wanting, and finally the sacredness of the soul and the body. According to Woroniecki, a mature persona is a person who has acquired permanent moral qualities. The most important of which are: prudence – perfecting the mind, justice – perfecting the will, courage and limitation – perfecting the senses.
Zbawczy sens cierpienia w świetle przemówień Jana Pawła II podczas pierwszej pielgrzymki do Ojczyzny w 1979 roku
Kempys, Jerzy (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
John Paul II (1920-2005) repeatedly confessed that the sick are especially close and dear to his heart. This is why he perceives them in a holistic and in-depth way. He talks both about the sick themselves, irrespective of where they are, and about those who take care of them. The Pope believes that Christ is present in suffering people in a special way, and this is the reason why the sick constitute a unique community – the Church of suffering. And in that very Church of suffering, Christ is hailed and present in a special way. A Christian always lives in the closeness of the Cross. This one reality – human suffering undergoes a profound change even more in the lives of the sick, and this is done through the Cross. This is the reason why the sick are invaluable, they unveil the mystery and power of the Cross anew and they also complete Christs act of redemption. This is precisely the Gospel of the Cross. According to John Paul II, all suffering presents a great value when it is accepted in the spirit of love towards ones fellowman. This happens when suffering and physically weak people become the source of strength for the healthy. The Pope repeatedly asked the sick not to forget about him. He also thanked all those who take care of the sick, and so all those in the health-care services: doctors and nurses; but also those who help them out of pure eagerness, out of love of ones fellowman, or out of humanism. According to him, hands, minds and hearts of those serving and helping the sick are always blessed.