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Antropologiczny fundament odpowiedzialności
Rzepa, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
John Paul II taught that the specific understanding of freedom, broadly popular today in public opinion, distracts man from ethical responsibility. In anthropology this causes a “split” between freedom and responsibility. Therefore it is necessary to discern and recognise the anthropological foundation of human responsibility. Karol Wojtyła focused on this fact, when he taught that freedom and its attendant responsibility did not consist in doing whatever one wishes to do, but in self-governance of necessity connected with truth. We mean here not only the truth recognised and interpreted from the theoretical point of view, but the truth that forms and constitutes the self as person. The freedom that goes hand in hand with the sense of accountability is a form in which the human person exists and has its sources in the fact that man was created in the image of God and after His liking. The real understanding of freedom, as a foundation of responsibility, must take into account the experience of evil and disloyalty to which man is able. Therefore man is called to use his freedom in an responsible manner, is responsible for his freedom, always in reference to the full truth about himself.
Chrześcijańska wizja idei postępu w kontekście propozycji eugenicznych. Zarysowanie problematyki
Rzepa, Wojciech (Towarzystwo Naukowe KUL, 2010)
According to Pope Benedict XVI the essential concept that allows defining the contemporary world is the idea of progress. It gains a special significance in the context of the great development of technological possibilities of contemporary medicine. This gives rise to a temptation to improve, or even to technologically perfect the human nature, that is present under the auspices of eugenic behaviors. The teaching of the Church remarks that all genuine progress in this area should be supported, on condition that science will always respect human rights and dignity from the moment of the man’s conception. Nobody may claim the right to destroy human life or manipulate it with impunity.
Odpowiedzialna miłość bliźniego. Refleksja nad nauczaniem Karola Wojtyły – Jana Pawła II ze szczególnym uwzględnieniem „Osoby i czynu”
Rzepa, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
In his Deus caritas est Benedict XVI turns his appeal to active love is addressed to Christians. We may interpret it from the perspective of John Paul Il's teaching. Karol Wojtyła in his Act and Person showed a relation between man-person’s subjectivity and the structure of human fellowship. According to him, a category that properly describes these relations is participation, for it shows the subjective dimension of commitment. The category of participation properly understood is in itself a protection of subjectivity and dignity of the human person in social life, and it is supposed to bring about a harmonious co-existence between personal responsibility and communal responsibility. Thus it is the name of love that we cannot enslave man, we cannot impose anything on him, but rather we should appeal to his freedom, and teach him to discover the truth about himself and his life. Responsibility for another man is a calling to interpersonal solidarity, and this in turn means a constant readiness to accept and realise what one ought to in relation to the common good. An act of solidarity is also protest in which we seek a full responsibility for another man, although the person who in the spirit of solidarity decides to protest understands the good of another person and the ways to make it come true differently. John Paul II called to protest against that which belittled and enslaved man.
Odpowiedzialna miłość samego siebie w nauczaniu Jana Pawła II
Rzepa, Wojciech (Towarzystwo Naukowe KUL, 2009)
The man is created by God in order to build perfection in himself with his own effort. An integral development comprises all the planes, in which a man's life is manifested, that is developing the human body in the physical dimension, developing the mental abilities and possibilities as well as skills, and also the spiritual growth. This is possible only when a man discovers himself and his existence not only in the space of „the living project”, but first of all as „a living vocation”. This growing up in the personal meaning is done by a responsible use of freedom. In this way a man should allow the Holy Spirit to guide him and should be obedient to Him. Such an attitude leads consequently to a deeper recognition of oneself in the entirety of human existence. This discovering of the fullness of humanity and of living vocation is done in the way of the conscience. Hence John Paul II calls for watching over one's state of conscience and points that the inner truth has a fundamental significance in human life. A man is himself by means of his inner truth, whose cognition and acceptance is made difficult by sin. „A new man” – redeemed by Christ – is called to be responsible not only according to his personal dignity, but first of all according to grace, to that supernatural gift. Responsibility of „the new man” in Christ is first of all a call to reflect in oneself this greatness, to which Christ calls and whose measure He becomes Himself. This can be done only by trusting in God. Responsibility for being a God’s child will ultimately be revealed by subjection to the guidance of the Holy Spirit.
Sprawozdanie z dorocznego spotkania naukowego Stowarzyszenia Teologów Moralistów. Warszawa-Bielany, 8-10 czerwca 2008 r.
Rzepa, Wojciech (Towarzystwo Naukowe KUL, 2009)