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    Albert Wojtczak OFMConv, Wenanty Katarzyniec. Franciszkanin, Wydawnictwo Franciszkanów „Bratni Zew”, Kraków 2021, 520 stron (ISBN 978-83-7485-391-0).
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2022)
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    Co należy do cezara, a co do Boga? O polityce przyjaznej człowiekowi
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2024)
    This text is a revised version of the paper that was delivered on 31 May 2023 during an online conference entitled: „What belongs to Caesar and what belongs to God? Political Responsibility”. This scientific session was organised by the Catholic Association ‘Civitas Christiana’ and its affiliated Institute of Catholic Social Teaching. The issue of human-friendly politics was signalled in the context of Jesus Christ’ s famous statement: „Give to Caesar what is Caesar’s and to God what is God’s” (Lk 20:25). The content of the presented thoughts is briefly summarized by the titles of individual paragraphs: „God and Caesar”, „Politics and its reception”, „Person-friendly politics”, „Ratzinger/Benedict XVI’s proposal”, „Moral affirmation of rational politics” and „The duty of a morally just policy”. It can be stated that a human-friendly policy (close in meaning to: morally just policy, rational policy, „Christian” policy, politics with a „human” face) is just giving to Caesar what belongs to Caesar and to God what belongs to God. However, the duty of rendering to God what is due to Him rests with all, both Caesar and Caesar’s subjects. The service for the truth, the right to life, the rights of the family, human dignity, freedom, justice and solidarity constitute the programme, the main guidelines of a human-friendly policy. This program ought to be the subject of Christian and civic responsibility for the common good.
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    Czy człowiek z natury swej jest religijny?
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2019)
    This text is an attempt to answer the question of whether human nature needs religion. The author begins by presenting two concepts that are key in this discourse. These are the terms: religion and human nature. Then he undertakes an analysis of the problem, referring to the thoughts of religious experts: Rudolf Otto and Mircea Eliade and the philosopher Max Scheler. The subject of reflection is the definition of man as ‘homo religiosus’. Questioning God’s existence has a negative effect on human nature. This situation is illustrated by the views of two known philosophers, existentialists ‒ Friedrich Nietzsche and Jean-Paul Sartre. Their vision of the world was marked by unbelief in God. Life experience teaches that human nature strives for transcendent reality, longs for God. Any departure from this tendency does not, however, invalidate the religious nature of man, but certainly falsifies it. It results in the conversion of an authentic sacrum into its substitutes. In conclusion, the author draws attention to the mystery of man and God, which should be recognized. It is only in this perspective that the problem indicated in the title can be considered. The inspiration for such thinking is the famous phrase of Saint Augustine of Hippo: ‘The human soul is restless until it rests in God’.
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    Duchowa adopcja a paradygmat „dwóch miłości” św. Augustyna z Hippony
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2024)
    The initiative called «spiritual adoption of a child conceived at risk of extinction» is a prayerful work. It takes the form of a socio-religious movement. Its goal is to care for the lives of unborn children at risk of abortion. Spiritual adoption involves the person undertaking it committing to daily prayer for nine months for the safety of the conceived child, whose identity is known only to God. Such prayerful accompaniment of a child throughout the entire period of its stay under its mother’s heart can be identified as a form of its adoption. A person praying for the safety of a child at risk of abortion takes on the role of spiritual parenthood. The idea of spiritual adoption is implemented in pro-life circles to overcome the propaganda of pro-choice supporters. Since purely human, rational means are insufficient, it was decided to use supernatural means above all. In the context of Catholic social teaching, spiritual adoption can be seen as an ethical effort to build civitas Dei. This is a reference to the thought of St. Augustine of Hippo. In this context, his teaching can be considered a content and cognitive paradigm that explains the general meaning of spiritual adoption. It is a fight for human life that is only in the prenatal phase. This struggle, however, takes on a more general dimension; it is an expression of the struggle between the «culture of life» (directed towards the ideal of civitas Dei) and the «culture of death» (leading to civitas diaboli).
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    „Gdyby nie było Jasnej Góry…”. Papież Jan Paweł II do Prymasa Tysiąclecia
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2023)
    The published text is an amended version of the author’s statement during a nationwide scientific conference on Christian social teachining according to blessed Stefan Wyszńyski, which took place on October 22, 2021 at the Franicsan Seminary in Łodz, Poland. The article is a reflection on the ministry of Primate Stefan Wyszyński. The considerations are inspired by the words of the Polish Pope, St. John Paul II, uttered on October 29, 1978. They contain the conviction that there would not be a Polish Pope in the See of Peter if there were no Jasna Góra and the entire period of the history of the Church in Poland related to the episcopal and primate ministry of Cardinal Stefan Wyszyński. The Primate of the Millennium is associated with Jasna Góra. It is not difficult to notice that the Blessed Virgin Mary, especially venerated in the Icon of Jasna Gora, was in a sense an inspiration and affirmation of his entire priestly life. He considered himself her “slave” in a deeply spiritual sense. This was reflected in the specific manifestations and effects of his pastoral ministry. It can be hoped that the almost universal recognition of his pastoral activity (shown on the basis of selected statements) allows for a substantive response to the cited papal statement.
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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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    Idea Akcji Katolickiej na łamach tygodnika „Myśl Katolicka” (1908-1914)
    Mazur, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1997)
    A weekly magazine “Catholic Thought” wanted to join the Church plan of Christianization of the most important walks of public life, whose essence was expressed by Pius X’s motto: “Instaurare omnia in Christo” Considerations of the “Catholic Thought” taken at the beginning of the present century bear an almost surprising resemblance in their many conclusions to the message of the Second Vatican Council. It is enough to deliberate on Council’s decree regarding the apostolate of the laity “Apostolicam Actuositatem” A similar resemblance can be traced in the post-Council Apostolic Adhortation of John Paul II “Christifideles Laici” This document, which in a way constitutes a conceptual background of modem Catholic Action cannot be understood without the context of Pius X’s difficult quest. Today’s achievement of “new evangelization” flourishes on these experiences of the Church which at the beginning of the 20c brought about the work of “Christianization” initiated by the Successor of Saint Peter of that time.
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    Jan Dobraczyński, Spotkania Jasnogórskie, Instytut Wydawniczy PAX, Warszawa 2022, 424 strony (ISBN 978-83-211-2051-5).
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2023)
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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.
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    Kościół w czasie przełomu, praca zbiorowa, oprac. red. Iwona Gromadzka, Wydawnictwo JUT, Szczebrzeszyn 2016, 284 strony (ISBN 978-83-65504-34-0).
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2019)
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