Roczniki Teologiczne, 2001, T. 48, z. 3

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Bibliografia teologicznomoralna za rok 1999
Wróbel, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Czas wolny w perspektywie teologicznomoralnej
Nagórny, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The statement that contemporary society is a society of spare time and modern culture ever more clearly becomes a culture of spare time means that the question of spare time should be the subject of moral reflection. In the point of departure the truth is crucial that spare time is both given and set as a task for man. First the author presents spare time as a reality of the post-industrial age stressing the ambivalent character of social-cultural conditions. Like work, also spare time may create the threat of man’s alienation if use of this time is not related to an objective hierarchy of values, and in a theological perspective – to an integrally understood Christian vocation. Hence moral theology interprets spare time as one of the significant dimensions of practising one’s Christian vocation in close connection with one’s vocation to work. The author does not concentrate his attention on particular ways of spending spare time (celebrations, rest, entertainment, sport or tourism) but he tries to draw a fundamental perspective by interpreting it through faith hope and love. The perspective of Christian vocation allows showing how this time is used with respect to the fundamental relations of human life. This is the time for God, for oneself, for relations with others (for the community) and also for harmonious developing relations with the world of nature and culture. Finally it turns out that in moral theology it is not spare time that is important but it is man who uses the time, it is his full development, his fulfilment by way of love.
Dobro wspólne w nauczaniu Episkopatu USA
Kieniewicz, Piotr H. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The author presents in his article his doctoral dissertation. First he shows the need for a study of the idea of common good, then the opportuniuty flawing from the very welldeveloped social teaching of the American Catholic Episcopate. Finally, after the presentation of the thesis, he sets some conclusions and questions for further studies. The calling for responsobility for common good is the key-term for the proper understanding of the teaching of the American Episcopate. It allows to interpret the duties of both the society and an individual person. In fact, the person is the very sense of the idea of common good, which is the summary of all the conditions in the society the human being needs to develop oneself. According to the Cathechisin of the Catholic Church (cf. CCC 1905-1909), the justice and the peace are seen as the indispensible conditions of the idea of common good. The study of common good in the social teaching of the American Church creates the unique opportunity for a further development of the social moral theology in Poland. It would also help in better knowledge of American theology, which is presently relatively unknown in Poland.
Dynamika wiary
Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The history of salvation finds its crowning and most complete sense in Jesus Christ. It is He who gives graces for reconciliation with the Father. The mystery of the Incarnation is like gazing upon Christ who was sent by the Father as the Word, which by taking the Bodily Form reveals God as a compassionate Father to us. The Incarnation reveals God existing in the Trinity of Persons, as the Father, the Son and the Holy Spirit. Through faith in Christ we receive the gift of becoming God’s children. Faith is a gift. We receive it in the holy baptism. However, the gift has to grow and ripen throughout one’s whole life. If there is no growth the gift of faith will not only remain fruitless but it may be lost as well. The time of the Jubilee should be then a time of faith animation and of consciousness of maturation in the faith. Faith has to grow and ripen like it grows and ripens when it is threatened by various difficulties that a man encounters in his life when he does not have a sound foundation. When is faith immature? First of all when there is a discrepancy between outward religious observance and everyday life; when the forms of religiousness are limited to attending the Sunday Holy Mass and perhaps saying a short prayer formula: when the basic reason for the religious practices is a sense of duty. On the other hand, ripe faith consists first of all in consistence of professing the dogmas of the faith and life. Mature faith is a personal conviction that God revealed Himself to me in Christ. This is my personal response to Christ’s call. Traditions, forms of the cult, religious customs are helpful in a personal meeting with Christ, which happens throughout one’s life that is a ceaseless journey. Personally experienced truth goes through a lot of troubles and uncertainties. Here, on the earth, there is no complete vision of God. Hence, doubts may come and do come. Starting from Abraham people have been undergoing tests of faith on their way of faithfulness to God. Christ even allows the tests so that our faith is strengthened by overcoming adversities, so that we become inured in our faith. In reflection upon faith the significant content is the truth about the Holy Trinity. Hence reflection on Jesus Christ who came to the world in order to give it salvation and give it the Father. However, one cannot profess faith without the help of the Holy Spirit in whom we have a trusty access to the Father. Christ descended from the Father and came back to the Father. Hence it is important for a believer to broaden his horizons according to the very Jesus of Nazareth’s perspective, the perspective of the truth about the Father who is in heaven. Faith will always be performed in the journey, and hence the symbol of pilgrimage has a great significance. It is following the Saviour’s ways, marked with asceticism and penance for human weaknesses, which is an expression of man’s constant watchfulness against his weakness and which prepares him for a change of his heart. Through vigilance, fasting and prayer the pilgrim follows the way of Christian perfection, trying – with God's help – to achieve perfection modelled on Christ’s completeness.
Ecumenical Ventures in Ethics. Protestants Engage Pope John Paul Il’s Moral Encyclicals. Red. R. Hutter, T. Dieter. Grand Rapids-Cambridge: Eerdmans 1998 ss. VII+295.
Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Jedność wiary i życia moralnego w perspektywie nowej ewangelizacji
Jeżyna, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The call for new evangelisation is an expression of the Church’s revival and its mission in the world. The Church again realised the necessity to continue the evangelical mission, but it also faces the signs of time that are a manifestation of the quickly occurring changes in civilisation and culture. One of the negative results of cultural changes is a tendency to separate faith and moral life. Not only human weakness but also the effect of intellectual trends that want to justify separating faith and morality are the source for this situation. The task of the evangelisation is to restore the unity of faith and moral life. The personalistic conception of faith that involves the whole man is also an all-life attitude and this is why it requires a constant dialogue with God in shaping Christian life. The attitude of being a witness that in extreme situations may lead to martyrdom reflects completeness of the accepted and experienced faith. Witnessing is an important factor on the way to sainthood and it has not only a personalising value but one sanctifying others as well. The call for new evangelisation was issued to the Church because of the separation of faith and morality, but also with the hope that overcoming this separation will contribute to a revival of the Church at the threshold of the third millennium.
Józef Wróbel. Człowiek i medycyna. Teologicznomoralne podstawy ingerencji medycznych. Kraków: Wydawnictwo Księży Sercanów 1999 ss. 501.
Derdziuk, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Koncepcje moralności gospodarczej w posoborowej teologii moralnej
Gocko, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Since the middle of the last/20th century a dynamic development of social moral theology may be noticed, which is manifested, among others, in an ever more courageous taking up the issues that are – it seems – rather distant from the traditional problems considered by the Church moral sciences. One of them is the economic-social life that has become the most important field of analyses and evaluations undertaken by theologians-moralists taking up social issues. The phenomenon is on the one hand a response to the call of the Vatican Council II, which among the fundamental tasks that moral theology as a moral science is facing mentioned also “de-privatisation” of Christian moral message. On the other hand, it has become clear for theologians-moralists of the post-Council period that the subject of the theological-moral reflection they undertake should be the new processes connected with a dynamic development of various human activities, development of civilisation, progress in culture etc., including economic-social life. As a consequence of this process a number of works have been written by individual moralists or by teams on economic morality. The present article undertakes the task of characterising the most important conceptions of economic morality. The point of departure for the conducted analyses was the problem of reorientation of moral theology that proved to be a peculiar Sitz im Leben for the conceptions of economic morality originated after the Vatican Council II (I). Next, arguments were presented for undertaking economical problems by moralists (II), and also the main trends in ethical reflection connected with economicsocial life were shown (III). In the last part of the analyses (IV) the most important conceptions of economic morality after the Vatican Council II were briefly characterized – both works by individual authors (B. Häring, M. Vidal, E. Chiavacci) and collective ones (Corso di morale and Trattato di etica teologica). The conducted studies make it clear that the progress of economic ethics made up till now, that is contained in the most important textbooks and works on moral theology that are complementary to them, is positive. Moral theologians of the post-Council age in the context of a dynamic development of the very social issue, new economic relations and moral dilemmas accompanying them, have undertaken to meet the challenge to “saturate" modern economy with the prophetic message of the Gospel and to make it more sensible to the changing needs of contemporary man and society, but also to make it respect what is significant and unchangeable in the human person. Social moral theology, while being a factor that humanizes and transforms the economic reality, gives a significant contribution to the Church’s ethical-economic message that is an integral part of its teaching.
Kondycja moralna człowieka ponowoczesnego
Mroczkowski, Ireneusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
In Polish cultural press serious opinions appear (A. Zagajewski, K. Dorosz) warning against making culture banal and lowering the standards of both life and thinking. Under this impulse the author of the article points to the basic features of postmodernist thinking. It turns out that the opposition between the Enlightenment and postmodernism gets weaker in several key points connected with secularisation. A certain continuity of thought may be shown in such fields as the approach to history, subjectivity of man and differentiating between the good and the evil. Everywhere secularisation of thinking has produced negative results in defining one’s duty, one’s ability to make a sacrifice and overcoming one’s negative attitude. Seeing and experiencing God’s authentic Fatherhood, the Son’s deep Love and the Spirit’s elevating Strength is a Christian response to the negative and banal character of culture.
Konsekwencje moralne poznania genomu człowieka
Wróbel, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
More or less since October 1990 the Human Genome Project has been carried out. This should undoubtedly be numbered among the greatest scientific events of the break of the second millennium. However, the undertaking creates numerous problems of a moral nature. In the present article selected issues of a more detailed nature are discussed. The most important of them are: the ethic side of patenting the human genome and its commercialisation as well as the ethic side of using the human genetic map. Almost all representatives of the world of science reject the tendencies to patent human genes. They have in regard first of all impeding scientific studies and development of human genetics. However, in the discussed problem attention should also be paid to the anthropological aspect. The human genome is first of all a constitutive element of the human person. Hence acquiring the rights of ownership of it must be considered identical with becoming the possessor of the very man in his bodily structure. Use of the genetic map may take various forms. In the article attention is paid to the risk of eugenic discriminations, which the author decidedly rejects. In the next part he discusses the interrelation between de-codification of the genome and man's social and professional activity. Rejecting discrimination in this dimension the author emphasises positive results in such cases, when the genetic diagnosis discovers that the man is susceptible to a certain disease and hence it is an aid in choosing the place of work. The last issue that is raised in the article is connected with social insurance. The author rejects the idea that standard insurance should depend on the genetic examination, which would be a sign of discrimination. However, he admits genetic examination in the case of non-standard insurance when in individual contracts very high pensions or considerable compensations as possible consequences of fulfilling responsible functions are involved, where the insured man’s fitness can be in some way conditioned genetically.
Kronika Instytutu Teologii Moralnej za rok akad. 1999/2000
Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Marian Pastuszko. Sakrament pokuty i pojednania. Kielce: Jedność 1999 ss. 663.
Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Michael Banner. Christian Ethics and Contemporary Moral Problems. Cambridge: CUP 1999 ss. XVI + 325.
Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Osoba ludzka jako wezwanie moralne w okresie Wielkego Jubileuszu 2000 w kontekście integralnego rozwoju
Balák, René (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Development of the human person in the period of the Grand Jubilee of 2000 is taking place in such conditions that often do not allow obtaining the expected results and hence it is necessary to analyse in detail the situation in which the human person is formed in its perfection. The Church and the Christians are ever more called upon to intensively show the truth about man and about the basic dimensions of the human person that should develop in an integral way. The personalistic Biblical conception of the person is not only one of the views of the human person but it is also integral completeness of the truth – revealed as well as cognized and affirmed by the human reason. This truth allows man to understand and put into effect his sublime value. Natural subjects, whose special mission is the person’s integral development, as well as subsidiary institutions aiding this mission will only achieve positive results by way of utter respect of the complete truth about the human person as well as by respecting their own natural competence.
Polscy teologowie moraliści XVII wieku
Derdziuk, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Moral theology in Poland in the 17th century had significant achievements, namely, it had outstanding professors and their textbooks. Science of morals was advanced in the Cracow Academy and in monastery schools. Szymon Makowski and Adam of Opatów belonged to the most prominent moralists from Cracow. Among Dominicans whose works were based on St Thomas’ Summa Mikołaj of Mościska and Samuel of Lublin should be mentioned. The Jesuit school characterized by a view to pastorate activity was represented by Tomasz Młodzianowski and Wojciech Tylkowski. Franciscans following the authority of John Duns Scotus had two outstanding representatives: Marian Kościan and Piotr of Poznan. Within the discussed range moral theology was held in esteem in Europe and it had considerable achievements as far as development of science is concerned.
Preferencyjna miłość ubogich w duszpasterstwie parafialnym
Mojek, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Parish pastorate should include leading the community lo mature awareness that in each of its members and in their concordant unity they are the subjects of permanent catechesis. profound celebration of liturgy and active service of love. Love understood as service – diaconale – put into effect in parish communities should be understood in an affirmative way, that is, that the whole community is called upon to a more intensive involvement, to bettering the quality of its service, to realising its tasks more deeply. So diaconale of love cannot be pushed to the margin – that is to private and accidental activities, as it influences the proper mode of Church community’s existence. It also cannot be easily delegated to people especially designated to do this, although competence is required in the various services. The option for the poor is understood in an integral meaning, which is connected with understanding the Church as “the Church of the poor” It is a place where one lives with the poor, co-operates with the poor, where they have the right to express their opinions, where they find their liberation in Christ and they become promoters of changes in the society so that it can become proper for people. This means that the poor should find a way to be the Church, to be the community in which a just distribution takes place. Preferential love of the poor follows from the very Gospel of love, and the testimony of a radically poor life is a constitutive element of the option for the poor. Preferential love of the poor requires liberation from economical-social, sinful structures that are still present in our society; it also requires work on putting into effect the just social, political and economic order. Hence the Church calls for a more complete involvement of individual Christians is social-political life, which should be an expression of the Christian active love of the neighbour.
René Coste. Theologie de la paix. Paris: Les Editions du Cerf 1997 ss. 451.
Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
„Veritatis splendor” and the Renewal of Moral Theology. Red. J. A. DiNoia, R. Cessano. Princeton, NJ: Scepter Publishers [Huntington, In: Our Sunday Visitor, Inc., Chicago, 111.: Midwest Theological Forum] 1999 ss. X+290.
Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Wezwanie do formacji sumienia w świetle nauczania Jana Pawła II
Pokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The question of the conscience occupies a central place in John Paul II’s moral teaching. Especially a lot is said about it in the encyclical Veritatis splendor that shows the conscience in its relation to truth and liberty. The encyclical is a response to contemporary man being morally at a loss, which is a derivative of the conscience crisis. The Pope stresses that the conscience, in order to properly fulfil its function, has to be constantly formed in truth. This follows from the very structure of the conscience that is not fully mature for making moral evaluations. Moreover, one has to take into consideration a possibility of wrong judgements made by the conscience as result of a variety ot external conditions. The Holy Father emphasizes that the right to act in accordance with one’s own conscience is parallel with the duty to form one’s conscience in truth. Although forming the conscience is everyone’s duty, it regards young people in a special way, as it is necessary in the process of self-education. A man’s development including his moral maturation takes place in various circumstances. Hence the family, school, parish, men of culture, scientists, politicians and representatives of mass media – apart from their personal responsibility tor conscience formation – have an especially great role to play.

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