Studia Bydgoskie

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Demokracja na tle kultury postmodernistycznej
Kobylińska, Zdzisława (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Etyczno-medyczne aspekty początków ludzkiego życia
Czarkowski, Marek (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2015)
Knowledge can be gained through research but also through logically justified reasoning. Some people claim rational reasoning is based on constant fundamental principles, the origins of which can be found in the dogmas of faith and revealed truths. There are three methods of analysis and knowledge gaining: a scientific method, a philosophical and ethical approach, and a religious one. Everything that is knowable through scientific research should be analyzed with the help of his method. However, there are issues significant from the existential point of view that can be researched solely by means of philosophical and ethical methods, including those based on natural law. While the scientific approach allows a universal consensus, it is often impossible to reach a widely accepted agreement using the other two methods. This is demonstrated by the contradictory stands on the acceptability of contraception, abortion and in vitro fertilization. The differences stem first and foremost from various approaches to the right to life of all human beings. The ethical judgment of acceptability of procedures significant from the point of view of natural human needs may vary considerably depending on what ethical stand we adopt. At this stage of civilizational progress a consensus on those issues is not possible. The paper discusses not only ethical but also relevant medical aspects of contraception, abortion and in vitro fertilization. It stresses the need to take account of various viewpoints while dealing with health care in a broad sense of the term.
Początek ludzkiego życia – bioetyczne wyzwania i zagrożenia, red. Władysław Sinkiewicz i Rafał Grabowski, Komisja Bioetyczna BIL, Collegium Medicum UMK, Bydgoszcz 2016, ss. 180.
Bortkiewicz, Paweł (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2017)
VIII Kongres Teologów Polskich „Istnienie między sensem a bezsensem”. Sprawozdanie
Rossa, Piotr (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2010)
Współczesne stanowisko Kościoła katolickiego w kwestii dziecka nienarodzonego
Ciołek, Wojciech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2019)
As the Church believes, human life begins at the moment of conception. For that reason, the Catholic Church has always considered every person a subject of rights and strongly opposed attacks on conceived human life. Under canon law, any action leading to the killing of an unborn child at any stage of their development is considered murder punishable with severe penalties and penance. The Code of Canon Law provides for excommunication for killing a human fetus, a serious crime as it concerns a harmless person. The Church law protects the nasciturus, for instance by allowing miscarried fetuses to be baptized as long as they are alive and by the right to a Catholic funeral without prior baptism. Furthermore, if there are doubts whether aborted fetuses are alive, the Church allows their conditional baptism. The Catholic Church’s stand on the legal status of the nasciturus is fully reflected in the teachings of John Paul II. In his statements addressed to doctors, politicians and students, he emphasized the importance of dignity and respect for each human being from the moment of conception to natural death. The Pope firmly defended the rights of the nasciturus and opposed the production of human embryos beyond their natural environment. The Church maintains that genetic research on human embryos compromises human dignity and human rights, and thus should not be carried out. Simultaneously, the Church encourages the development of medical sciences aimed at improving human health and its quality.
Źródła koncepcji podmiotowości prawnej nasciturusa
Ciołek, Wojciech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2018)
The legal status of the human embryo has always been recognized on the basis of current medical knowledge. In the ancient cultures of the Middle and Far East, all conception-related aspects were linked to divine activities and regarded as so magical in nature that they could be adequately expressed only in mythological language. In ancient Mesopotamia, children were completely subordinated to the will of their father, who could freely punish or even sell them. In such a legal system, the foetus enjoyed hardly any protection. Under Hittite law, premeditated miscarriage was punishable by a fine whose amount dependent on the degree of foetal development. The Assyrian law code provided that the status of the nasciturus was a state value and deliberate miscarriage was regarded as a crime against the state and punished with a fine or whipping. However, none of those societies recognized the embryo as a living entity. Neither did ancient Jewish communities regard the nasciturus as a human being – it was only after birth that a child acquired the status. The Hellenic world also treated the nasciturus as an object and the practice of abortion was commonplace there. Ancient Rome, though famous for its high standards of legislation, did not grant any rights to unborn children unfortunately. It was only in the second century A.D. under the rule of Julian that the nasciturus enjoyed recognition as a living person in terms of potential benefits it could gain. The emergence of Christianity in the history of Europe resulted among others in a new social attitude towards the embryo. With a better understanding of the stages in foetal development, the Jews stopped regarding unborn children as objects of property and recognised them as human beings.

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