Studia Theologica Varsaviensia, 1994, R. 32, nr 1
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Pozycja Wybór podstawowy a konkretne decyzje moralneNagórny, Janusz (Akademia Teologii Katolickiej w Warszawie, 1994)The third part of the II chapter of the encyclical letter „Veritatis splendor” (65-70) is the starting point for this paper. First the author presents the idea of the fundamental option in today's moral theology. The contribution of some philosophical trends and of human sciences is stressed here with regard to this concept as well as to its meaning for the personalistic interpretation of human action (1). Then the author points out the abuse of the category of fundamental option as shown in the encyclical (2). To emphasize the positive aspects of fundamental option he indicates the biblical premises that enable the proper interpretation of the theory. A special attention is paid to the context of the Covenant and the role of the so called Covenant's fundamental command (5). In the last part of the paper the author shows that only the close connection between fundamental option and particular (categorial) moral choices leads to the proper understanding of the role of the fundamental option in a Christian's moral life.Pozycja Ku teonomii uczestniczącej. Wolność a prawo w świecie encykliki „Veritatis splendor”Szostek, Andrzej (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja Zadania teologów moralistów w świetle encykliki „Veritatis splendor”Kowalski, Jan (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja „Veritatis splendor” w „The Tablet”Nowosad, Sławomir (Akademia Teologii Katolickiej w Warszawie, 1994)In his aniele the author presents to the Polish reader several reviews of John Paul II’s encyclical letter on the Church’s moral teaching Veritatis splendor. All the texts the author refers to form a series which last year appeared in „The Tablet”. Most of its authors are well known moral theologians, not only Catholic. R. Mc Cormick’s, J. Fuchs, and B. Häring’s opinions are critical. According to McCormick the Pope has not been well advised about what is the theory of proportionalism. Fuchs’ text concerns the encyclical's understanding of the theory of the fundamental option. He thinks the Pope's advisers have not grasped the complexities of the theory which goes back to the thought-world of K. Rahner Häring’s text seems to be of a different kind and is a critical estimate of the present pontificate as a whole. N. Lash of Cambridge University finds “Veritatis splendor” authoritarian and mostly about sex. O. O’Donovan, a leading figure in today’s Anglican moral theology, is the author of a very favourable review of the encyclical. His opinion is that also Protestants find much to applaud in it. In his criticism o f some trends in the present moral theology John Paul II is right, says O’Donovan, as they all fail „to provide a developed account of the field of moral action" M. Tuck, a British criminologist and expert in social morality, finds “Veritatis splendor” „both refreshing and inspiring” in the Western relativist culture. She hopes that its message is heard and preached in schools and parishes because „many are hungry for the core message of the encyclical”.Pozycja Werbiński Ireneusz, Świętość w świetle dekretów beatyfikacyjnych i kanonizacyjnych po Soborze Watykańskim II, Warszawa 1993, Wydawnictwo Akademii Teologii Katolickiej, ss. 359.Misiurek, Jerzy (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja O. Feliks Wojciech Bednarski OPWichrowicz, Jan (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja Medytacja w buddyzmie therawadaDajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja Kronika Wydziału Teologicznego (I półrocze 1993/1994)Bokwa, Ignacy (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja Teologia duchowości katolickiej. Red. Ks. W. Słomka i inni, wyd. RW KUL, Lublin 1993, ss. 414.Lewandowski, Jerzy (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja Wolność a prawda w encyklice „Veritatis splendor”Bajda, Jerzy (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja Prawo moralne a sumienie w encyklice „Veritatis splendor”Góralczyk, Paweł (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja Źródła moralności w świetle encykliki „Veritatis splendor”Gubała, Wacław (Akademia Teologii Katolickiej w Warszawie, 1994)Each act of moral doing descends originally from a human being, which is doing everything consciously, than, about each moral act determine consciousness and one's own free will, what we call the voluntary of an operating object. Each person who decides to make an act of doing anything, qualifies himself or herself as a human being, as a human person. And here, we must ask ourselves, what makes that an act is good and another is bad. The Encyclical „Veritatis Splendor” answers that „about the moral quality of an acting decides the relation, that is direct proportion, between the free consciousness of a person, and between right and real good”. (72). So an act is morally right and good when it is done consciously according to the real and truthfully good, in relation to the human being (71). Therefore, about the morality of a human acting decides an object of doing, which is willingly chosen by a human conscious will. This object is designate by the „set of goods which are having such properties that they are rightly serving to a designated person” The Encyclical „Veritatis Splendor” tells us about acts which are „bad from the internal side of the human mind or soul”, what means, that we are considering deeds, or doings, in which the object is radically contradicting against the rights of a human person. Considering this contradicting object, such deeds or acts are always bad, independently of no matter intention an acting person has or independently of whatever the circumstances. To those circumstances belong all acts and deeds which are against a human life, that is a man-slaughtering, an abortion, a euthanasia, and so on, what means, the all things which are spoiling the integrity of human being, and aim at human dignity, or are that dignity against. All such things and deeds are bad from their nature, independently of no good intention and no special or particular circumstances. From this delivers the principle that any good aim, no good purpose or destination, no good end can sanctify or justify the taking bad means, but good aim or good end can improve a morally good activity, or eventually any activity which is morally indifferent. Therefore the Pope John Paul II in his Encyclical is referring to those moral theories which are called „teleological”, and about which he points, that they aren’t to be reconciled with the tradition of the Saint Roman Church, because those theories, defined as consistentionals or proportionals, are putting primary the conformability human deeds or makings against the aims or the ends, to which is tending operating subject, and according to those values which the subject intends to achieve by his or hers doing. They are unacceptable, because they contradicts the Roman Church Learning, to which alone our Lord Christ gave the authority and rule, when he said to his apostles: „Peace be with you. As the Father sent me, so I send you” Then, he breathed on them and said: „Receive the Holy Spirit. If you forgive people sins, they are forgiven, but if you do not forgive them, they are not forgiven”. And in another place Jesus Christ is saying: „I have been given all authority in heaven and on earth. Go then, to all peoples everywhere on earth. Go to all peoples everywhere and make them my disciples. Baptize them in the name of the Father, the Son. and the Holy Spirit, and teach them to obey everything that I have commanded you, and I will be with you always to the end of the age” Match. 28, 19-20. Therefore as we sec, those theories cannot to be taken, because they are contradicting the Holy Roman Church in its tradition o f learning, to which alone is given the authority to justify conscious decisions, i. e.: decisions leading to deeds and actions, which arc contradicting against the law of God and nature.Pozycja Medytacja w buddyzmie zenDajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie, 1994)Pozycja Początki IzraelaWarzecha, Julian (Akademia Teologii Katolickiej w Warszawie, 1994)