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    Aktywność charytatywna Kościoła w Polsce w świetle dokumentu roboczego II Polskiego Synodu Plenarnego „Dzieło miłosierdzia Kościoła w Polsce”
    Wal, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1994)
    Diaconia caritatis is an integral part of the Church’s mission of salvation, along with koinonia, martyria, and leiturgia. The traditional idea of the Church’s mission of charity insufficient in the light of contemporary theological thought. Works of charity have more than just a therapeutic value for the alleviation of poverty and its effects, but they are also preventive, averting the various causes of human misery, and procoptic („ameliorative”, from Greek πϱοϰόπτω to advance, to promote), working for a future in the spirit of the „civilisation of love”. This concept of „merciful love” should be the principle underlying the life of society, as the source of social justice on the one hand, and as the complementary principle to that justice on the other. Charity is thus part of Catholic social teaching, but also a vital element of the Church’s pastoral work and social apostolate. It should be the basis of in terpersonal relationships not merely in the proximus (‘neighbour’) dimension, but also the agency transforming and perfecting the life of society in the socius dimension, of the individual man as a member of society. Clearly, interpersonal relations of the proximus category constitute the primary and fundamental domain of mercy. This is the concern of postconciliar theology emphasising the ‘preferential option for the poor’ which underlines the need to place the poor — both those drawn to God by their misery (such as illness, disability of want) and those separated from God by other types of misery (sin) — at the centre of the Church’s and the world’s life. The former group enriches the Church’s store of merit, winning God’s mercy and restoring spiritual balance in the world; while the latter group is the subject of the Church’s special salvatory cure, a challenge for the world testing the authenticity of its aspirations and actions. „Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners” (Mk 2:17). It is for all these reasons that the document issued on the subject by the Second Polish Plenary Synod deserves thorough academic attention.
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    Dialog z niewierzącymi w polskiej rzeczywistości
    Wal, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
    A Committee on the Dialogue with Non-Believers, which operates as part of the Council Conference of the Polish Episcopate on Religious Dialogue issued in July 1999 a document „Non-Believers in a Parish – Pastoral Suggestions”. This document lists four categories of people termed as non-believers. These are: atheists, people who are indifferent, doubtful and those who are searching for faith. A dialogue with atheists is nowadays impeded by the fact that in the majority of cases they do not show any doctrinal interests but only a pragmatic orientation to reality (their atheism is pragmatic as opposed to practical, where a man preoccupied with consumptive attitude does not even think about solving existential problems in social dimension, but only about settling down as comfortably as possible, and he lives as if God did not exist). Atheists react on a „different wave” and hence so many difficulties of a dialogue with them. Equally difficult is the dialogue with indifferent people, because having assumed a passive attitude towards religion they do not see a need for dialogue. This passiveness has to be changed if dialogue is to 26 Por. NP., s. 318. 324 be made possible. It is necessary to make these people sensitive to transcendental matters. Most frequently the dialogue with non-believers includes those who are in doubt or searching for a religion. The way catholics act in the dialogue with the doubtful can be described by a triad: listen, understand, give evidence o f faith, and in the dialogue with those who are searching for a religion: accept people, positively justify faith, help grow in it. Two matters are of primary importance in the dialogue with nonbelievers: a permanent formation to such a dialogue and decentralization of dialogues with non-believers by taking up the dialogue by these catholic circles (dioceses, parishes) in which non-believers live.
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    Klimat dialogu i jego wpyw na przebieg procesu dialogowego
    Wal, Jan (Towarzystwo Naukowe KUL, 2012)
    The article discusses the issue of the atmosphere of dialog and its influence on the course of the dialog process. The atmosphere is first of all created by people, and this is why in the first part of the article it is shown, taking the personalistic approach, what emotional mood, intellectual aura and spiritual atmosphere are favorable for having a dialog. On the emotional side it is enthusiasm, surges of emotions, and sublimity; in the intellectual aspect it is objectivism, pragmatism and acting logically; and in the volitionary-spiritual dimension – it is acceptance of people, tolerance and kindness. In the further part of the article attention is paid to the subjective and objective factors creating a dialog. The following ones belong here: prosocial education and self-education, a positive influence of public opinion, and on the objective side: some global civilization trends, and the communication revolution in the world, owing to which not only did tools for indirect inter-personal relations (the press, radio, television, Internet) gain importance, but also direct inter-personal communication did. In the third part of the article the means used for building the atmosphere of dialogue are discussed. The status of natural behaviors should be appreciated here: politeness, simplicity and understanding; and defective behaviors, like obsequiousness, pompousness, crudeness and leniency should be eliminated. It is also indispensable to look for the way of the golden mean between extreme behaviors. Such a way between oversensitiveness and callousness is – sensitivity; between euphoric behavior and fatalism – realism, and between doctrinairism and utilitarianism – humanism. The article is closed by the conclusion that the atmosphere of dialog influences the dynamics of the dialog processes, determining priority goals in the dialog and stimulating further dialogs.
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    Ks. Ryszard Kamiński, Duszpasterstwo w społeczeństwie pluralistycznym, Lublin 1997, s. 280.
    Wal, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)
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    „Leksykon teologii pastoralnej” zwornikiem wiedzy pastoralnej
    Wal, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    Lexicon of Pastoral Theology is a compendium of pastoral knowledge in Poland at the break of the 20th century. It is a continuation of the handbook entitled Pastoral Theology (Lublin 2000-2002) edited by Rev. Prof. Ryszard Kamiński. Lexicon of Pastoral Theology attempts to keep balance between intellectuality and spirituality. Intellectuality without spirituality results in hypocrisy and religious relativism, and spirituality without intellectuality – in fanaticism and religious fundamentalism. This balance in Lexicon of Pastoral Theology is based on appreciating both intellectual Catholicism and folk religiousness. Lexicon of Pastoral Theology puts a lot of stress on personalization and socialization of pastorate. On the one hand it tackles several issues and problems of psychology of pastorate and subjectivity of people in the Church, and on the other it talks about sociological conditions of pastorate and it emphasizes strongly the Church’s social pastorate promoted by John Paul II. The keynote of Lexicon of Pastoral Theology is harmonizing faith with life. It is done through implementing the commandment about love of God and one’s neighbor.
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    Miejsce i rola posługi charytatywnej w całokształcie duszpasterstwa społecznego Kościoła
    Wal, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1997)
    To answer the title question about the place and role of charitable activities in all aspects of the Church social ministiy, it should be remarked that the notion of social m inistiy originated form charity work. This work will therefore continue to play a significant role in social ministry. Social ministry cannot be limited, however, to charity work since, as it was pointed out, it includes numerous other social activities of the Church. Church charity work combines two elements, her activity “ad intra” as well as “ad extra”. This conclusion holds true particularly in a situation when many Catholics forget that the indications of Church social studies refer, and in the first place too, to Church herself and are not only addressed to the world. In the first part of this article, not without a reason, much attention was drawn to the forming of mutual relations between Church and State, pointing not only to the autonomy of these institutions but to the necessity of their cooperation for the benefit of man. Charitable activity constitutes an area in which the cooperation can be free from major disturbances and in this sense charity work can become not so much a “testing ground” but a “school” of cooperation within the whole area of Church social ministry.
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    Obrona i promocja praw człowieka w dialogu
    Wal, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2010)
    The article addresses the problem of the defense and promotion of human rights in dialogue. The defense and promotion of basic human values, including human rights, are so essential that they have become an integral part of dialogue. In the debate on the theme of human rights, divine laws should be taken as a starting point, since according to believers, human laws have their origin in nature created by God Himself. The next stage of reflection presents briefly the development of human rights, their characteristic features, a range of entitlements and duties and shows the main spheres of dialogue in the field. The framework of dialogue includes reflection on natural law and the problems of systematization, integration, hierarchy and the application of human rights. The further part of the article focuses on a practical orientation of dialogue related to human rights. A definition of dialogue – comprehensive and acceptable in the academic world – should be assumed; conditions imposed by dialogue need to be fulfilled. Moreover, the means appropriate from logical, ethical and praxeological points of view need to be applied. Dialogue concerning human rights should be conducted on the level of experts (legal-theoretical dialogue) as well as on an ordinary level (educational and pastoral – practical dialogue). The dialogue constitutes an important stage of departure from dullness and irony of postmodern human existence; it approaches homo interpretans (man as intepretor) et eligens (a person able to make responsible choices).
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    Podstawy i obszary uczestnictwa katolików w życiu publicznym
    Wal, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    Participation of Catholics in public life is, on the one hand, a moral obligation, and on the other, a pastoral and apostolic task and vocation implemented in the social dimension. Use of social means and facilities is an important feature of social pastorate and apostolate. This is especially important in the dimension of public social life that requires exerting a broad evangelization influence. Engagement of Catholics in public life has natural and supernatural grounds. Natural grounds include: the desire for personal development, realization of man’s social nature and creating common good. The supernatural ground is constituted by God’s call for carrying on the work of creation and for making the earth subject to man (Gen. 1, 28), participation in Christ’s work of redemption and the call for developing God’s kingdom on earth. Participation of Christians in public life should include three vast areas of social activity: culture, politics and economy. However, just indicating these areas is not enough. The dynamics of civilization processes requires constant revision of Catholics’ tasks in the sphere of social life and establishing priorities that result from reading the signs of the times.
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    Poszukiwanie i komunikacja prawdy w dialogu
    Wal, Jan (Towarzystwo Naukowe KUL, 2009)
    The article starts with an analysis of the causes of the crisis of truth in the contemporary world. The author emphasizes that a dialog is only possible when the classical (epistemic, logical), and at the same time commonsensical definition of the truth is assumed; one that understands the truth as ‘adequacy of the thought and reality’. One cannot have a dialog if he accepts the coherence, consensual, pragmatic or convention definition of the truth. A good deal of attention in the article is devoted to the issue of the truth of the utterance. The problem of truthfulness is emphasized, as a basic principle of a dialog, and the reader’s attention is drawn to various kinds of departing from the truth of the utterance: intellectual – mistake, error, falsehood, and moral – lie, half-truth, concealment, exaggeration, masking utterance, fraud and stratagem, gossip or over-interpretation. In the question of the truth both its essential (what contents there are in the truth) and existential (what meaning for our life these contents have) aspect is important. Hence, one always should pay attention not only to the information role of the truth (it is the source of knowledge), but also to its wisdom function (it teaches the art of life). Discovering and understanding the truth in a dialog serves both appreciating “the value of life” (learning its sense) and perfecting the “quality of life”.
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    Wiara, nadzieja i miłość jako podstawowe warunki dialogu zbawienia
    Wal, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
    The Church of Christ’s will initiates a salvific dialogue with the whole mankind throughout its history. The dialogical awareness of the Church was made particularly profound during the pontificate of John Paul II and the Second Vatican Council. The principal conditions of the dialogue of salvation are as follows: faith, hope, and love. The vertical and horizontal character of those virtues makes it that they first direct us to the dialogue with God, and, in consequence, determine the shape of the dialogue with our neighbours. The virtue of faith comprises three kinds of human activity which can be named as “believe,” “trust,” “to be faithful.” The virtue of hope is characterised by “yearning,” “trust,” and “encouragement.” Love is always communing with “somebody” (with God or man) and it calls for “presence” (being “towards”), “closeness” (being “with”), and “mutuality” (being “for”). In the practice of Christian life, also in the dialogue of salvation, one can never separate the love of God from the love of one’s neighbour, for they both are one. Faith, hope, and love are not only basic conditions of dialogue, but they also make a specific metalanguage; it is the metalanguage of “participation” in the life of God and people.
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