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Die Diskussion über die Unauflöslichkeit der Ehe im Zusammenhang mit dem nachsynodalen apostolischen Schreiben Amoris laetitia Einige offene Fragen
Machinek, Marian (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2017)
The indissolubility of sacramental marriage has been over the centuries the crucial point of the teaching of the Catholic Church about marriage based on the Jesus’ expressions about marriage and divorce. The indissolubility of marriage can be understood in a twofold manner. The first dimension is the moral indissolubility which means a serious moral obligation of being faithful towards the husband. Marriage should not be dissolved but in fact it is dissolved in an increasing number of Christian couples. But there is also the second dimension – the ontological indissolubility. Being a creation of God the sacramental marriage cannot be dissolved, even if the relationship breaks apart. Though Pope Francis emphasizes that the Church’s teaching about marriage remains unchanged, some passages of the Papal Letter cannot be interpreted clearly. As a result, the statements of the particular bishop conferences as well as the guidelines launched by some bishops concerning the pastoral care of divorced and remarried couples are ambiguous. The author of the article stands for the integral keeping of the entire teaching of the church about the indissolubility of the sacramental marriage in every new proposal for the pastoral care of people living in “irregular” situations.
Ethische Implikationen des neuen Lebenspartnerschaftsgesetzes in Deutschland
Machinek, Marian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Obowiązujące od roku 2001 w Republice Federalnej Niemiec prawo o tzw. „związkach partnerskich” oznacza społeczną akceptację związków homoseksualnych w formie nowego, podobnego do małżeństwa instytutu prawnego. Jeżeli propozycje zawarte w ustawach uzupełniających do ustawy o związkach partnerskich ostatecznie pokonają parlamentarne przeszkody, związki między osobami tej samej płci będą cieszyły się takimi samymi przywilejami i korzyściami, jak małżeństwo i rodzina. Jednakże w odróżnieniu od tych ostatnich nie da się wykazać podobnego znaczenia związków homoseksualnych dla dobra wspólnego. Nie mogą one bowiem, jak to czyni rodzina, zagwarantować najlepszych warunków do wychowania dzieci. Prawne uznanie związków partnerskich między osobami tej samej płci, bazujące na naukowo nie udowodnionych przesłankach rzekomo strukturalnej i niezmiennej seksualnej orientacji, stanowi poważne naruszenie społecznego konsensu w zakresie wartości.
Ewolucja pojęcia rodziny. Aspekty teologiczno-etyczne
Machinek, Marian (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
Contemporary changes in family structures, and first of all changes in social mentality and perception of the importance of family relationships, undoubtedly bear the evolution hallmarks. This concept does not necessarily mean a change for the better, but it may also identify the degeneration and the change o f adverse quality. There is no doubt that appreciation of woman's role and impact, emphasis put on the equal dignity of the spouses, the necessity of their mutual respect and subjectivity of children are the steps in the right direction. However, the attempt to redefine the concept of the family without taking into account the type and quality of bonds between parents (whether they are married or not) and aiming to treat any kind of adult relationship (regardless o f their gender) to whom children are assigned as a family should be considered a highly problematic trend. It contrasts with the essential elements of the Christian perspective on family. The starting point of Christian reflection on the family is, on one hand, God’s pre-intention towards the man included on the first pages of the Bible with the covenant marriage as the main element, and on the other hand, a kind of anthropological realism which perceives fragility and threats of this primary and natural communion. However, irrespective of accepted assumptions, there is no doubt that the stability of the family whose key element is a permanent heterosexual relationship between parents becomes a prerequisite of the successful socialization of the young generation. In this sense the future fate of the society depends on durability and quality of the family. All attempts of relativization of the family should be considered as disquieting, beginning with promotion of informal relationships up to attempts at giving privilege to same-sex relationships and granting them privileges analogical to those enjoyed by the family. Concern for the family is one of the most important responsibilities of the state, therefore one o f the elements o f restoring its proper social status is demanding from the government not to confine the family policy only to pre-election promises.
Heilige und vorletzte Wirklichkeit. Einsatz Johannes Pauls II. für die Würde des menschlichen Lebens
Machinek, Marian (The Pontifical University of John Paul II in Cracow, 2012)
John Paul II could be rightly called the ‘Admirer of life’. His deep faith, along with the existential reasons, the sources of which could be traced back to his traumatic experiences during the Second World War, moulded him into a strong defender of human life. The Pope teaches that a civilization’s worth is determined by its attitude towards human life; it is either the civilization of life, or the destructive civilization of death. Since body constitutes an integral part of the whole human person, its dignity is enhanced. In his ‘theology of the body’ John Paul II stressed not only the sharing of the body in the dignity of the person, but also its importance as a sign and a needle in the compass of the human intellect in its search for moral norms. The Polish Pope insisted on the value of human life from its inception to natural death, and often presented various ruling elites with a challenge: Life is sacrosanct and this truth must be reflected in legislation. Human life is, according to John Paul II, the penultimate things; life is limited, mortal. The value of human life is determined by its destination: the human being is to find his fulfillment in eternity, where he will have a share in the everlasting life. Thirty years after the elevation of Karol Wojtyla to the Holy See we may confidently give him the credit for influencing the change in sensitivity to human life on a truly global scale. Though the contrary tendencies are very strong, thanks to the Polish Pope the impact of the culture of death has been significantly restricted.
Prawo śmierci. Holenderska ustawa eutanatyczna i jej konsekwencje
Machinek, Marian (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2001)
Problemy ewangelizacji ubogich
Machinek, Marian (Instytut Teologiczny Diecezji Ełckiej, 2000)
Secundum naturam vivere. Prawo naturalne we współczesnej dyskusji teologiczno-moralnej
Machinek, Marian (Wydawnictwo Pallottinum, 2011)
Therapeutic Overzealousness. A Debate on Criteria for Withholding and Withdrawing Life-Sustaining Treatment
Machinek, Marian (The Pontifical University of John Paul II in Cracow, 2015)
Greater human longevity is one of the biggest achievements of medicine. Timely medical interventions save countless human lives. But some of them, especially those undertaken in the face of imminent death, often generate serious ethical dilemmas. After reaching a certain critical point, the otherwise welcomed and blessed possibilities of prolonging life sometimes degenerate into a painful prolongation of dying. A spontaneous moral intuition, as well as a more balanced, careful ethical reflection – for which human life constitutes the highest value – permits withdrawal of ineffective therapy. But just what are the criteria for making that crucial decision to terminate a medical therapy? How does one define them? The article opens with the overview of terminology applied to medical interventions that fall into the category of inadequate treatment, both from the perspective of medical futility (futile treatment), the standpoint of the physician (overzealous treatment) and the actual suffering of the patient (burdensome treatment). It then examines the criteria for the termination of treatment, among which the prognosis of imminent death and disagreements over the extent of the basic medical care play crucial roles. The final parts of the article focus on some additional, though by no means less important, issues relating to end of life, like the truth at the sickbed, patient’s advance decision concerning the extent of medical interventions he is willing to accept and the physician’s conscience clause.