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Biblijna wizja uczestnictwa w życiu społecznym
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
The biblical reorientation of moral theology after the Second Vatican Council involves the proposition to discover biblical foundations of the Christian morality. This also concerns reflections on the social dimension of Christian life. When one wants to understand properly the obligation to participate in social life, it seems necessary to pay attention to the biblical foundation of this participation. John Paul II through an analysis of the “beginning” ot man shows a biblical vision of the person. Man can be fully understood only in the context ot his ontological relation to his Creator, i.e. as a being whose essence includes also “being the image” of God. Man finds himself in the fact that he is “like” his Creator and in experiencing the communion - the “covenant” with God. With respect to other creatures he receives a mandate of power and he participates in the work of creation. Making the “image likeness” to God a reality also consists in man’s ability to communicate with another human person that is like him. The vision of man against the background of his relations to other people that is shown in the Bible contains fundamental principles ruling the social life. One should remember, however, that a Christian finds in the biblical message not only a certain definite vision of community life but first of all he discovers the special gift of the Covenant with God and with people. The Grace of Covenant which enables a Christian to participate in social life is for him also an appeal to be with others and to accept responsibility for others.
Człowiek i moralność w postmodernistycznym świecie
Pokrywka, Marian (Towarzystwo Naukowe KUL, 2011)
Contemporary culture is characterized by a variety of definitions of man. This indicates, on the one hand, the multidimensional and multifaceted character of the truth about man, and on the other, leads to quite considerable confusion in the answer to the question: who is man? It seems that the basic perspective for presenting the situation, in which contemporary man has found himself is determined by postmodernism and the life style it offers. Although the question of postmodernism does not exhaust all the complex range of important problems of the modern world, one has to realize that its ideas – especially now, in the era of electronic communications – have spread and are present in all the world, assuming a more and more global character. In the postmodernist world the integral vision of man is often substituted by partial definitions that reduce man to “something” inside man. The occurring changes assume such dramatic forms that they are defined as “anthropological catastrophe”. The so-called new cultural model of man who takes a radically new attitude towards himself, toward another man, and ultimately also towards God appears from them. Postmodernism questions subjectivity and transcendence of the human person, whereby it contributes to destruction of morality. This current, destroying proper relations between freedom and truth in man, is situated in the area of modern forms of the basic anthropological error.
Der Einfluss sozio-ökonomischer Veränderungen auf das Familienleben
Pokrywka, Marian (Towarzystwo Naukowe KUL, 2013)
The family life – like the whole of man’s existence – is affected by socio-economic conditions. There is an interdependence between the family and socio-economic life. Today attention in modern societies is first and foremost directed at the individual. Therefore the family is no longer supposed to play such an important role of a social institution. Consequently the family is forgotten by economists who are more willing to use the concept of the “resident individual” than the specific concept of the family. Meanwhile it is in the family that one should seek the first strategic source of resources for society, mainly by the reconstruction of society, balancing redistribution, creating human capital, and protection of weak individuals. The family as the basic community needs an appropriate organization of socio-economic life. We mean here especially such an organization of labor that would take into account the needs and the rhythm of family life. In order to properly function and fulfill its mission, the family should be provided with just wages for its labor. In the context of the family life just wages is thought to be such that suffices to establish and maintain one's family and safeguard its future. The family for its development does not need to be cared for from time to time, but its needs permanent solutions in the form of the state's active pro-family policy based on the principle of subsidiarity. The pro-family policy must transcend the concern about the family’s material situation, and tend to protect its subjectivity and identity. It is necessary to make families themselves better aware of their own role of coauthors of the pro-family socio-economic policy.
Ksiądz Profesor Seweryn Rosik – teolog sumienia. W pierwszą rocznicę śmierci. Sprawozdanie z Sympozjum
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Moralne problemy samotności w rodzinie
Pokrywka, Marian (Towarzystwo Naukowe KUL, 2009)
In consequence of the globalization process and of an unprecedented development of the electronic media – that abolish the time and space barriers – the world has been called a global village. It could seem that owing to this fact people would easily get closer to one another. However, what can be seen is the quickly growing phenomenon of loneliness. The range of atrophy of deep interpersonal bonds is so serious that the term „lonely crowd” has been coined. This happens so because the possibilities and technical facilities themselves – although they undoubtedly constitute a chance – cannot form deep interpersonal relations, as the relations are formed by people who can become an unselfish gift and accept others as a gift. Unfortunately, the occurring civilization transformations, and a disintegration of the traditional family that happens along with them, contribute to an increase in the lack of understanding and in loneliness in the family circle. Loneliness in the family results from the lack of proper bonds between its members. Hence being together is often reduced to the physical presence devoid of a deeper, spiritual dimension. Living together, but not united, leads to solitude that can affect everybody: the spouses, children, elderly people. In order to be a real community a family has to constantly discover anew its communal identity. Marital and familial „community of persons” – although it grows from a gift of the loving God – is a task for the people forming it.
Nadzieja chrześcijańska a nadzieje ludzkie. Sprawozdanie z Sympozjum
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Opcja preferencyjna na rzecz ubogich w dobie globalizacji
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
One may notice in the contemporary world an ever increasing problem of poverty. Despite expectations related with the development of civilisation, the number of people living in misery is growing. The disproportion between wealth and poverty is not only between the developed North and the developing South, but also inside societies, both the developed and the developing ones. Thus one says about various worlds within one world: the First World, the Second World, the Third World, and at times the Fourth World. The expression “Fourth World” is used to denote great and utter poverty in the rich or very rich countries. There are many causes of the growing poverty in the world. One finds it in the demographic, political, and economic phenomena. Undoubtedly, the increase of poverty is affected also by rapid structural changes, especially the structure of international relations within globalisation. It has an ambivalent character: it may be a good for man and society, but it may also turn out a harmful phenomenon of serious consequences. Globalisation must serve the person, must serve solidarity and the common good, for otherwise it will cause a new kind of economic imbalance, and injustice will prolong and increase. The Church’s response to the problem of poverty is the preferential option on behalf of the poor. It grows from the centuries-old Tradition, yet is not only a common continuation of the Church’s concern about the poor. Its specific character is that it responds to the problem of poverty in the new social circumstances and is based on the biblical data and the social teaching of the Church. The preferential option is not limited to a temporary aid for the poor, but is an activity meant to make the poor subjects. The option on behalf of the poor is an indispensable part of the evangelisation mission because it seeks to preach Christ the Saviour, turning attention to the close relation betw een preaching the Gospel and human liberation. Without Christ it is im possible to create the civilisation of love on solid grounds.
Prymat osoby ludzkiej w życiu społecznym
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
The social doctrine of the Church stresses that man is the basic subject of social life. This means that social reality, in so far as it is to be measured according to man as a person, should be based on the fundamental principle of personalism. The personalistic principle, highlighting the primacy of the person before society, means that the proper functioning of society should be closely connected with the respect and promotion of the dignity of the human person. The person may never be treated as a means to ends for another man, or else the whole of community, nor can it be reduced to the role of a thing or object. Respect for the human person is manifested, above all, in the recognition and respect for human rights. It is important to work out such a model of social life which would respect the dignity and rights of man. It has also taken the realization of duties which result from social life. The Church refers to the principle of auxiliarity. That principle defends the members of a given community and smaller communities from any attempts at a totalitarian imposition of the social order. On the one hand, it safeguards the basic entitlement of an individual towards a community; on the other it obliges community to create such conditions and opportunities which would be favourable for the realization of the principal rights.
Przykazania kościelne. Przesłanie moralne Kościoła. Sprawozdanie z sympozjum
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
Rodzina „szkołą cnót społecznych”
Pokrywka, Marian (Towarzystwo Naukowe KUL, 2012)
Any integral conception of education – including family education – must acknowledge the need for social education, which is due to the fact that the human being can develop only as the social being. However, the readiness to enter social personal relations can be taken for granted as automatic. It requires continuous effort and formation. Social education should take into account the good of the community and the good of the educated person. This is why the concept of participation is of particular use in educating for social life. Participation does not only mean engaging in social relations, looking for external links with the world. Participation draws upon relations that stem from the internal structure of the personality. This is why participation constitutes something more than a kind of human action through which people cooperate. In this sense, participation is a human attribute, thanks to which a person acts with others to self-realize him/herself. The role of the family in social education cannot be overestimated. Family life helps discover the depth of selfless love, teaches responsibility for others in the name of the common good. When the developmental environment of the family offers appropriate models, a young human can discover that he/she lives „through others”, and learns to live „for others.” In this way, the family becomes the „school of fuller humanity” and the „school of social virtues.” This is why the family should be looked at as the foundation of proper social relations and the most effective tool of humanization and personalization of the society.
Rola Eucharystii w budowaniu małżeńskiej „communio personarum”
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The category of communio personorum occupies a special place in the reflection on marriage and family in the teaching of John Paul II. It stems from the marital covenant, and is founded in the sacrament of marriage. Reference to this interpretative key ensures a more complete anthropology of the person and gift in the marital fellowship. In the interpretation of communio personarum one cannot stop at the anthropological-ethical perspective, but should be completed with the theological perspective. Marriage is not only a covenant of a couple of people between each other, but is also their covenant with the Persons of the Trinity. In the Christian vision of marital communion one should not lose the truth about man's sinfulness. Sin has destroyed the primeval harmony in man, and thereby between people. Instead of the spousal love there appears temptation and desire to rule. Due to sinfulness, man is not able, of his own might, to build a marital communion. Although sin has made it that the building of the communion of persons in marriage becomes a difficult task, God's plan in relation to marriage has not changed and is still valid. The redemptive grace brings back the fullness and perfection to the primary anthropological truth about marriage. Presenting marriage in this historical-salvific perspective allows to show both the gift of salvation and moral obligations that result from it. The sacrament of marriage is inherently linked with every other sacrament. In this study the role of the Eucharist has been shown in the building of marital communio personarum. Both marriage and the Eucharist are testimonies of the incomprehensible love of God. Not only does He call people, but also makes them capable of a covenant with Him. Both sacraments may be most fully comprehended in their spousal dimension. In the Eucharist spouses not only accept Christ, but also Christ accepts each of them. It is He who gives power to self-sacrifice and overcome any difficulties.
Rola rodziny w budowaniu cywilizacji miłości
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
In view of various threats to the human person in the contemporary world it is extremely important that Christians be present and engaged in social life. The building of a better world in the spirit of solidarity is an essential dimension of Christian calling. At the current stage of history this task becomes a particular sign of the time and moral obligation. We must be aware of the contemporary civilisation threats whose scale is so great that the contemporary times are defined as civilisation of death. It is not enough to show evil, but we also need to indicate ways and modes by which to overcome it. The Church does this by calling to build the civilisation of love. The term “civilisation of love” itself appeared relatively recently in the teaching of the Church, but undoubtedly it is today one of the most important dimensions of the social doctrine of the Church. Family plays a special role in building the civilisation of love. As a community of life and love it is not only the smallest cells of society, but a community that is the most creative and capable of building the civilisation of love. Family is very important for the civilisation of love because of the intimacy and intensity of ties between persons and generations. It is the first school of humankind and the most effective tool to humanise and personalise society. One should remember that not only the family affects the form of civilisation, but also civilisation affects the family. Hence the protection and promotion of the family are the principal grounds for the true development of humankind.
Rola rodziny w budowaniu europejskiego domu
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)
In the present article attention is paid to the role of the family in building Europe’s unity. The family is a basic community from which social life in its various dimensions stems and on which it is based. A man starts his life in a family and then, in a wider community of “the human family” he follows the vocation of his life. First, attention is paid to those phenomena that threaten the family, and hence also threaten Europe. They are, among others, ambiguity in understanding the institution of marriage, questioning the relation between marital love and parenthood, a certain “plot against life”, and improper use made of achievements in the field of medical technology. In the face of a systematic process of destruction of the family in Europe the need to understand and realize the challenges that the family encounters at the threshold of the third millennium is ever more urgent. In order to be able to creatively join the process of building the European home the family first has to discover its own identity. According to God’s plan the family was created as a community of life and love. When the family is understood in this way, it becomes a school of human dignity as well as the most efficient tool of humanization and personalization of the society. Protection and promotion of marriage and family is the key to the real unity of Europe and the fundamental condition for the real good of all its inhabitants.
Rola sakramentu pokuty w formacji sumienia
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Man finds and most profoundly confirms his identity by way of conscience. It is here that man not only discover who he is, but even more whom he should become according to God’s plan. In order for conscience to fulfil its role properly, it must constantly be formed in truth. To be summoned to the formation of conscience becomes now especially current because of the profound crisis of conscience. Now conscience can be falsified in many ways. Especially dangerous seems to be the neglect in the search after the full truth and sin to which one is accustomed, or even the loss of the sense of sin. One of the main reasons for such phenomena is the loss of the supernatural dimension of human life. In the reflection on Christian conscience, one points to many different routes of its formation. The present study pinpoints that the formation of conscience is inseparably linked with the process of constant conversion to truth and good. Ultimately, it is conversion to Christ who is the Truth and teaches us what is good. In the process of conversion, therefore the process of conscience formation, the sacrament of penance plays a special role. The paper describes the acts of the penitent that enable him to take a responsible part in this sacrament. They are as follows: contrition for one’s sins as it stems out of a proper examination of conscience and the resolution to make satisfaction to God, confession of sins and satisfaction. From the perspective of the sacrament of penance, it has been stressed that the formation of Christian conscience should be a turning to the future. This positive program of life stems out of faith in the ultimate victory of love which, while being the gift of God, is greater that any evil of the world.
Rola wstydu w obronie godności osoby ludzkiej
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
The contemporary world is marked with a moral crisis exposed in the disappearing dignity for man as person. Man is deprived of intimacy, a vision that is promoted at the moment, and in consequence he is treat as an object of pleasure. The phenomenon of shame is therefore an ally in the effort to bring back to man his respective measure. A reflection on shame should be placed within the realm of anthropological questions, for there is a close relationship between shame and person. Fulfilling the protective function, shame warns us against violating the value of person, before using him or her without respective dignity. Shame appeared together with sin that destroyed the primary harmony with God, with himself, with another man, and with the whole of creation. We are facing a situation that evokes fear that a person may be used and humiliated, therefore this situation calls for hiding what is most essential for man. Sexual shame is particularly noteworthy. It is expressed in the „shame of the body”, that is, in avoiding such an exposition of sexual values that would cover the essential value of person. Sexual shame is not an escape from love, but on the contrary it opens a way to it by allowing to preserve respective proportions between the integral value of person and his or her sexual values. Due to the fact that shame not only protects man’s dignity, but also fulfils an educational function. Therefore we cannot ignore the foundation of the sense of shame in the overall conception and structure of pedagogical systems.
Wezwanie do formacji sumienia w świetle nauczania Jana Pawła II
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The question of the conscience occupies a central place in John Paul II’s moral teaching. Especially a lot is said about it in the encyclical Veritatis splendor that shows the conscience in its relation to truth and liberty. The encyclical is a response to contemporary man being morally at a loss, which is a derivative of the conscience crisis. The Pope stresses that the conscience, in order to properly fulfil its function, has to be constantly formed in truth. This follows from the very structure of the conscience that is not fully mature for making moral evaluations. Moreover, one has to take into consideration a possibility of wrong judgements made by the conscience as result of a variety ot external conditions. The Holy Father emphasizes that the right to act in accordance with one’s own conscience is parallel with the duty to form one’s conscience in truth. Although forming the conscience is everyone’s duty, it regards young people in a special way, as it is necessary in the process of self-education. A man’s development including his moral maturation takes place in various circumstances. Hence the family, school, parish, men of culture, scientists, politicians and representatives of mass media – apart from their personal responsibility tor conscience formation – have an especially great role to play.
Wojna – sprawiedliwa? Przesłanie moralne Kościoła. Sprawozdanie z Sympozjum
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)
Zwrot antropologiczny w posoborowej teologii moralnej
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2014)
Na kształt współczesnej refleksji teologicznomoralnej istotny wpływ wywarł Sobór Watykański II poprzez wezwanie do odnowy dyscyplin teologicznych. Wśród soborowych postulatów odnowy omawianej dyscypliny znalazł się rys antropologiczny, mający na celu dowartościowanie człowieka w kręgu problematyki moralnej. Zaowocował on w posoborowej teologii wyraźnym zwrotem antropologicznym. Określenie „zwrot antropologiczny”, które pojawiło się w teologii za sprawą Karla Rahnera, należy odczytywać chrystologicznie. Dopiero wówczas uniknie się takiego antropocentryzmu, który grozi horyzontalnymi tendencjami w teologii i „antropologiczną redukcją” chrześcijańskiego orędzia. Koncentracja chrystologiczna w podejściu do moralności chrześcijańskiej nie może zamykać chrześcijan na prawdziwy dialog ze współczesnym światem. Współczesna kultura charakteryzuje się różnorodnością koncepcji człowieka. W tym kontekście trzeba dziś mówić o konieczności „sporu o człowieka”. Najważniejsza oś sporu przebiega pomiędzy integralną koncepcją człowieka a różnego rodzaju wizjami redukcyjnymi.