Warszawskie Studia Teologiczne, 2009, T. 22, Nr 1

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    Bernhard Irrgang, Einführung in die Bioethik, München: Wilhelm Fink Verlag 2005, ss. 212
    Czekalski, Rafał (Wydawnictwo Archidiecezji Warszawskiej, 2009)
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    Dlaczego cenimy życie ludzkie? Bezcenność życia ludzkiego
    Salij, Jacek (Wydawnictwo Archidiecezji Warszawskiej, 2009)
    The traditional laws dating back at least to Hippocrates's times that did not allow doctors to kill people were repealed in the 20lh century. Such issues as abortion, euthanasia, supported suicides or manipulation of human embryos are the source of fear also among many people who are not Catholics e.g. R. Zimand, R. Feningsen, N. Bobbio. The Church protecting value of human life turns to all people with no exceptions. John Paul II’s voice is particularly strong. His Evangelium vitae wants to be “a cry in defense of this world's poor” The Pope mentions not only the mystery of creation and God's choice. He stresses that every human has the right to live and he reminds us about personal dignity, human rights and protection of the weakest people. Employees of health care sector can be great witnesses of human dignity. By taking care of sick people, even when there is no hope for recovery, they not only sacrifice themselves for a particular person but also show dignity and purpose of every human life.
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    Grzech pierworodny w ujęciu Roberta Spaemanna
    Warzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2009)
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    Znaczenie prawdy o stworzeniu w ujęciu Josepha Ratzingera
    Bachanek, Grzegorz (Wydawnictwo Archidiecezji Warszawskiej, 2009)
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    Krzysztof Góźdź, Teologia człowieka. Z najnowszej antropologii niemieckiej, Lublin: Wydawnictwo KUL 2006, ss. 566
    Perzyński, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2009)
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    Aktualizacja instytucji Synodu w Archidiecezji Warszawskiej
    Jakubiak, Tomasz (Wydawnictwo Archidiecezji Warszawskiej, 2009)
    According to the Code of Canon Law from 1983 a diocesan synod is a group of selected priests and other members of the Christian faithful of a particular church who offer assistance to diocesan bishop for good of the whole diocesan community. The diocesan bishop alone has the authority to convoke a diocesan synod and normally presides over it. The only legislator in diocesan synod is the diocesan bishop; the other members of the synod posses only a consultative vote. The issuance and publication of the synod decrees are legislative acts of the diocesan bishop. Since he is the sole legislator, it is appropriate that he alone sign the decrees and authorize their publication. The work entitled: „Updating the institution o f the Synod in Warsaw's Archdiocese” shows the places o f diocesan synods in the structures of Warsaw’s Archdiocesan. The work describes four synods which had place up till now in the Archdiocese of Warsaw. Much attention is given to individuals and institutions influencing the shape of statues of Warsaw's Archdiocesan Synods. The first Synod of Warsaw's Archdiocese was possible only after regaining independence by the Polish State – it was ordained by cardinal Aleksander Kakowski in 1922. The following two Synods were directed by cardinal Stefan Wyszyński in 1962 and 1973. The last one had place between 1988 and 2003 and was directed by cardinal Józef Glemp. As it has been noted by bishop Jerzy Modzelewski synod of 1922 had purely legal character, synod of 1962 was pastoral and legal, the third synod was theological, legal and council oriented with legal conclusions. The last one of 1998-2003 was continuation of the second one. The end of the article presents up to date legal status of Warsaw's synod statues. Project uses abundant material featured in the documents of Warsaw's Archdiocese which in most part hasn't been worked upon yet. To clarify some arguable questions polish and foreign canonical and theological literature were used.
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    Dlaczego Jezus nie zezwalał na opłakiwanie zmarłych? Biblijne przykłady reakcji na śmierć bliskiej osoby
    Linke, Waldemar (Wydawnictwo Archidiecezji Warszawskiej, 2009)
    The article is an attempt to interpret Jesus’ sayings concerning grief and also the early Christians’ demeanour in front of death. We try to show it at the background of ancient Near East culture (like Epic of Gilgamesh, ugaritic stories of Baal) and of the Old Testament. It’s an anthropological and cultural point of view concentrating on existential attitudes and individual ways of experiencing close persons’ death rather than on funeral rites. This review allows seeing Jesus’ and Christians’ demeanour as a result of transforming cultural interpretation of death by the ideas of eternal life and resurrection of the body.
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    Poznanie w religiach opartych na Biblii według I. G. Barboura
    Szewc, Bolesław (Wydawnictwo Archidiecezji Warszawskiej, 2009)
    Ian Graeme Barbour (born 1923) American emeritus professor in science, technology and society build bridges between religion and science. The work focuses on cognitive function of religion described in his works. 1. Individual experiences and events interpreted by acknowledged interpretative categories are the data of religion. The global structures containing the interpretation are the irreducible data in the act of perception. There is no experience without interpretation. The participation in common history is essential for biblical religions. The Revelation is contained in the interpreted history of religious community; it delivers the interpretative categories. There are various kinds of experiences in religion: sense of fear and worship, mystical union, moral duty, conversion and reconciliation, interpersonal relationship, key historical events, order and creativity in the world. 2. Analogies, metaphors, symbols and parables belong to the language of religion. Analogy is a transferring or extending the patterns of reciprocal relationship from one domain of experience to another. Metaphor proposes the analogy between normal context of the word and the new one. Some metaphors are symbols: symbol of height, symbol of light, symbol of water etc. Parables are developed forms of analogies. They are vivid and pictorial, opened to new interpretations and they prompt for making decision. Myth is a story expressing some aspect of cosmic order. Myths deliver means to describe and understand the experience. They express the identity of the community. They express and summon the saving power. They show patterns of conduct. They are repeated in ceremonies. Models are durable structural components of myths. Myths and models have psychological function as they allow to resolve conflicts with the nature and within the community, by expressing them in symbolic language. Delivering interpretative categories as well as expressing and evoking some attitudes are the cognitive functions of myths and models. 3. The paradigms acknowledged by community (being the set of religious convictions) rule the thinking and behavior of it’s members. They rule also the cognitive activity. Paradigm is subject to evaluation according to the criteria: capacity to satisfy sociological and psychological needs; simplicity; cohesion; capacity to describe well the most important experiences; theoretical fruitfulness; generality. 4. I. G. Barbour genuinely reveals cognitive aspect of religion but his analysis is not complete. He diminishes the role of Revelation for Christianity. He emphasizes empiric aspect of cognition in religion whilst it is more rational, basing on faith which means the act of reason and will. He does not notice that some models are determined and some are excluded by the Revelation and cannot be chosen solely with the above mentioned criteria.
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    Godność przekazywania życia: nauczanie Jana Pawła II w kontekście Instrukcji Dignitas personae
    Struzik, Zdzisław (Wydawnictwo Archidiecezji Warszawskiej, 2009)
    Medicine, as written by John Paul II, is a specific form of serving humanity. Human rights, that international organisations fight for, must also be respected at the level of biology, medical research and modem medical technology. The right to health after all, as underlined by John Paul II, is said to be a consequence of the right to live, which are guaranteed by all national constitutions and international declarations. Every state legislation stems from certain general and permanent moral norms, and medical ethics, as stated by the pope, should always be considered by practitioners as a norm deserving the greatest attention. The rejection of relativism as a proposed standard for medical decisions is a particularly important voice of the Church. The Pope repeatedly stated that moral relativism is not so much opposed to the light of faith, but the logic of the mind, which itself recognises fixed and unchanging values. One of which is human life. The Congregation for the Doctrine of the Faith used the voice of John Paul II and at the outset the Instruction Dignitas personae, points out that research is to serve such medical progress, which serves the integral good of life and dignity of every human being. In fact, the whole introduction of the Instruction discusses issues related to the physical side of procreation, is built on the teachings of John Paul II. Contained in the Instruction is the contemporary discussion of emerging issues related to the transmission of life, are nothing but an echo of the teachings of John Paul II on human integrity. At the end of the Instruction Dignitas personae it is written that allegations are made against the Church that it preaches too many prohibitions, that it is opposed to progress of civilisation and as in the case of issues of fertilisation, that it opposes the happiness of spouses and their desire to have offspring. Allegations of this type are often attributed to the teaching of John Paul II. Contemporary culture clearly shows that the concerns of John Paul II, regarding the progressive civilisation of death were correct. So his appeals for keeping progress of civilisation in line with the progress of ethics are still highly relevant. The history of humanity needs real progress, not so much in the technique, but progress in understanding and recognition of the value of life and human dignity.
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    Pomiędzy „homo sovieticus” a „homo aemulans”
    Pyka, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2009)
    In the paper I attempt to answer the question whether some of the ideas of the social movement of “Solidarity” are still valid and important at the time of transformation and in the market society. There were great hopes both for freedom and a better life in Poland among those ideas. In order to describe the ethical values that inspired the “Solidarity” movement I refer to the works of Józef Tischner. He shows that at the heart of these values there is the idea of an elementary human solidarity and care and that this idea has Christian origins. “Homo sovieticus” is an ideal type of a person who, being too passive, is not able to grasp the rules of life in the market society. In contrast to that, I introduce the idea of “homo aemulans” – a person who has both grasped and mastered these rules. With the greatest clarity he sees that it is the social competition that is the source of both well-being and success in the market society. Is there a place for the elementary human solidarity in the life of such a master of the competition? Is he still ready to cooperate with other people? I identify three kinds of threats that can prevent such a person from recognizing the need for human solidarity. All of them stem from the psychological exaggeration of the importance of competition in our lives. What we most urgently need today is the search for a new synthesis between the idea of freedom and the idea of human solidarity. Is philanthropy the only option or could human solidarity be also built into some of the institutions of our society? Tischner’s idea of the need of the reflection on human work is still valid but it has a different meaning today. We should strive to find the way how to square the economic aspects oh human work with its deeper, social and human aspects.
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    Kontemplacja – przyrodzone i nadprzyrodzone widzenie prawdy
    Stępień, Tomasz (Wydawnictwo Archidiecezji Warszawskiej, 2009)
    Contemplation is today commonly understood as certain type o prayer and is considered almost only at the field of theology. It was widely popularized by T. Merton, who writes that “the true contemplation” is something slightly different to philosophical contemplation described as “the static awareness of metaphysical essences apprehended as spiritual objects”. Main goal of this article is to verify Merton’s view in the light of ancient and medieval philosophical tradition, which was perfectly expressed (as shown in short historical introduction) by st. Thomas Aquinas in Summa theologiae (especially in II/II, q. 180). First important distinction between contemplation and contemplative life clarifies, that contemplation itself is an operation of man’s intellect, while contemplative life can be understood similar to Merton’s view as “contemplative experience” Second distinction between natural and supernatural contemplation is possible thanks to an investigation on main qualities o f contemplation as such. These distinctions show that philosophical contemplation cannot be understoodias something absolutely different than supernatural contemplation, and superfluous in a spiritual life. It is rather a preparation or a way to the most perfect contemplation of God.
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    Moralne źródła deontologii lekarskiej
    Moń, Ryszard (Wydawnictwo Archidiecezji Warszawskiej, 2009)
    The article is concerned with the substantiation of moral norms and the related difficulties. The thing is not to equate that which the Greeks referred to as “hoti” with what they called “dioti" The discussion of the application of moral norms begins with a description of the experience of morality. We try to find an ultimate explanation and substantiation for that which is given to us in experience. The article mentions some of the attempts at this endeavor, including those of Kant and Schopenhauer, as well as those of many contemporary thinkers. It appears that R. Buttigliene is right to say that the solution of the above-mentioned problems should be sought in a „negative anthropology”, i.e. one which does not so much define who man is, as describes what he does. Furthermore, the author discusses its relation to morality. Without adopting a certain view of humanity as the basis on which to substantiate moral norms, professional codes become a set of postulates which lack any justification. It is not enough to merely take an impartial look at particular moral problems. Without appropriate philosophical grounds, democracy may easily turn into totalitarianism.
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    Wpływ myśli platońskiej na doktrynę mistyczną św. Tomasza z Akwinu
    Gaworek, Sylwester (Wydawnictwo Archidiecezji Warszawskiej, 2009)
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    Rozum i wiara w Instrukcji „Dignitas Personae”. Przyczynek ontologiczny do teorii prawa naturalnego
    Warzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2009)