Roczniki Teologiczne, 2000, T. 47, z. 3
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Pozycja Rozeznanie ewangeliczne jako metoda odczytywania i interpretacji znaków czasuGocko, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The life of a Christian, the effecting of his divine calling, is always brought about in a concrete reality. Its development is not an accidental becoming, but growing up in the historical character of the time and place. The transformations performed in many domains are the circumstances which moral theologians cannot disregard, if they want to be faithful to their own calling, which is to show the sense of moral life in a concrete historical reality. This belief was expressed in the theology of the signs of time worked out by Vatican Council II; that document calls on the Church to examine the signs of time and explain them in the light of the Gospel. The reflections on how the believer’s existence is determined by the temporal dimension, performed on the theological-moral level, cannot stop - contrary to a mere sociological description - on the natural dimension of the events and circumstances. A true reading out of the contemporary „signs of time” in the spirit of a kairological challenge must be supplemented by the pointing to their supernatural expression. First, it would be connected with the discovery of a certain moral situation in the given reality which becomes a task, or else a call directed to responsibility and freedom of a particular person and community. This call on the natural level is directly connected with the religious dimension and should be read out as a personal call or vocation on the part of God. The circumstances which contain divine calling enter conscience as the voice of the personal God. This is always brought about in the spirit of evangelical discernment. This study attempts to analyze the phenomenon of evangelical discernment itself which is a believer’s experience, a man that seeks to confront his faith with the surrounding reality. The problem of discernment itself has a long tradition. Basically, one may distinguish two principal meanings of evangelical discernment: one from the area of spirituality - discerning spirits; the other more connected with morality - moral (ethical) discernment. The basic subject of evangelical discernment, at the same time the reading out and interpreting the signs of time, is the community of the Church. It is, above all, its task first to „listen out” for the reality, in order to individualize the true signs of God’s presence and His plan in history. This is always effected in Christian conscience, for it is conscience that is ultimately the subject of judgement under given circumstances. This conscience is situated in the ecclesial context and, respectively, formed by means of the virtue of prudence should come to concrete action in love, according to a practical judgement. This individualization of discernment is an essential factor in the discovery of God acting in history. It is a conviction that the Risen Christ is present and participates in human history and in the history of each man by the power of His Spirit. It is He who shows man the fullness of his calling. This direction on Christ as the source and end of man’s existence and his moral life safeguards the situational element which is so important in the structure of morality before the phenomenon of relativistic ethical situationism. Principally, evangelical discernment is a critical judgement engaging above all the rational sphere of man, a kind of wisdom in the practical sense, an ability for a critical evaluation, a skill to live in a prudent manner, i.e. it presumes a concrete effort on the pari of the reflectional sphere, it may not be limited to this sphere. It will never be a result of the mere calculation of means and aims, but first of all a fruit of grace and love. As St. Paul taught in many places, ethical discernment of the Christian begins in the transformation at the moment of the Holy Baptism which renews the believer in the moral sense. For it stems from love and is inspired by the Holy Ghost through faith, hope and love. What is more, it is love that enriches intelligence, knowledge, gives sense to particular action, and the reality of grace and endowment that confers on human prudence - which is one of the basic natural factors of evangelical discernment - a supernatural character. The Christian is able to discern in such a measure in which he has been transformed through the renewal of his mind. Discernment is another image of the new law in Christ, thereby occupying the central place in the whole life of a Christian.Pozycja Odpowiedzialność za Kościół w Polsce w świetle nauczania Jana Pawła II podczas pielgrzymek do PolskiJeżyna, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)From the beginning of his pontificate John Paul II on started his work to prepare the universal Church for the celebrations of the Great Jubilee of the Year 2000. The schedule of that preparation is summarized in his call to new evangelization. The Holy Father makes it precise in his successive documents and during his apostolic visits. During his pilgrimages to Poland the Pope calls on his fellow-men to a greater responsibility for the Church. This responsibility means on the one hand a more profound self-awareness of the Church and a sense of identity with the Church; on the other hand, all the baptized should join in the performance of a mission within the Church and in the world. Those who make up various states in the Church: bishops, priests, religious and lay people, though in a varied way. participate in the threefold mission of Christ carried out in the Church.Pozycja Godność osoby i prawa człowieka w kontekście dobra wspólnego w nauczaniu społecznym katolickiego Episkopatu USAKieniewicz, Piotr H. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)American moral thought has very specific place in moral theology, mostly because of the unique form of the American society. Well developed in last thirty years catholic social teaching in the United States seems to be an interesting voice in theological discussion on the shape of the just society. The main problem to be considered is the meaning of the common good. The key to it is the nature of the human being. It is crucial to see an individual not only as a social being, but also as a person, who has his or her own indispensable dignity based on the creation from the hand of God and salvation in Jesus Christ. American bishops issued a lot of pastoral letters and statements trying to participate in the national process of development of the just society, in which everyone has his or her own place. Issued in 1986 Pastoral (Economic Justice for All) started nation-wide discussion on the nature of a human being, a society and a relationship between them. Feature article shows a fragment of it, mainly the part concerning the dignity of the person and the problem of human rights in the teaching of American episcopate.Pozycja Wolontariat chrześcijański wyrazem czynnej miłości bliźniegoMojek, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)In the foreword the author speaks about the need to take into consideration within the Christian formation and education the contents which come from the theology of the active love of the neighbour which may be expressed in the commitment on behalf of voluntary service. The paper has been worked out on the basis of the experiences of the Italian Church described broadly in technical literature. Typical traits characteristic of voluntary service have been shown here, its form, place and role in the community of the Church. The paper stresses the need to activate the faithful which is effected through the search for new pastoral forms, through formation, and the testimony of Christians engaged in voluntary service, which replaces incoherent spontaneity of „good deeds”, continuity of a well-orchestrated service on behalf of the people who need various forms of help. The voluntary service of Christianity is one of the forms by which to realize the diaconal function of the Church, being the great sacrament of God’s love in the history of people.Pozycja Moralność w dialogu ekumenicznymNowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The ecumenical dialogue that has been conducted so far among Christian denominations seems to have neglected moral issues. The official theological dialogue, carried out in bilateral and multilateral commissions, discusses almost exclusively dogmatic subjects. The need to discuss Christian morality was stressed by John Paul II when he said that ecumenical dialogue ought to include the moral principles of the Gospel and their application in Christian life (cf. Ut unum sint n. 68). Morality is an integral part of God’s Revelation to man. It is necessarily connected with faith and its truths (cf. John Paul II, Veritatis splendor n. 25-27; 89). Thus, ecumenical dialogue, aimed at revealing the whole truth of Revelation, cannot forget its moral content. Only in this way can divided Christians bear true witness to Christ and his Good News. At least two significant documents concerning this subject have appeared in recent years. One was produced by a Joint Working Group of the World Council of Churches and the Roman Catholic Church (1995). The other is an agreed statement of Anglican-Roman Catholic International Commission Life in Christ. Morals, Communion and the Church (1994). The theological dialogue has to take into consideration not just strictly moral issues. The proper theological understanding of Christian morality depends upon such essential questions like e.g. a relation between Revelation and reason, a theological concept of man (a theological anthropology), an ecclesial dimension of faith and morals etc. There are numerous moral issues, which should be discussed like sources of morality, moral authority, natural morality, Christocentric character of Christian morality, the role of the Holy Spirit in it as well as the differences in many specific norms and opinions. In the context of the contemporary world important problems emerge to which Christians are called to give a common response like for example, a nuclear threat, genetic manipulation, poverty, economic injustice or a threat to the natural environment. Various difficulties, both internal and external, accompany the ecumenical dialogue. Over the long centuries of the divisions among Christians the divergences in understanding the sources of morality have deepened - the Bible, the ongoing teaching of the Church, the Liturgy, moral and pastoral traditions, spiritual discernment and so on. The present-day context of the Christian life and dialogue - secularism, practical atheism, moral relativism etc all conspire to make the dialogue more difficult. The ecumenical dialogue on morals between the Anglican Communion and the Roman Catholic Church is a good example of what is needed at the threshold of a new millennium. Life in Christ. Morals, Communion and the Church first underlines the common heritage and moral tradition of both communities. It then shows where the divergence occurs, both in fundamental and in specific issues, so outlining the path for further discussions.Pozycja Grzech w perspektywie historiozbawczejWróbel, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Ewangelizacja i prawo według Bartłomieja de Las Casas OP (†1566)Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Podstawy etycznej refleksji nad tożsamością osobową: perspektywa analitycznej filozofii umysłuMorciniec, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Contemporary biomedical ethics contributed to deepened interpretations of fundamental moral principles, among them the principle of integrity. A criterion of medical action admissibility accepted today is not exactly the physiological functioning of an organism, but a person’s good profoundly conceived. Such extension of the outlook has its substantial significance in the evaluation of medical actions, e.g. neurosurgery. In association with the interference into human’s neural system there arose explicitly questions about the nature of human mind, its relation to a person and to some body organs, particularly to a brain. In compliance with the contemporary understanding of the principle of integrity a rule for this type of action was formulated: Interference in human body is becoming unethical if it threatens considerably a person’s identity, it is then taken as an attack on a patient’s personal dignity. This paper makes an attempt to approach the reality underlying the notion of „personal identity” The basis for the analysis is constituted by the achievements of analytical philosophy of mind that exerts substantial influence on vital discussion over the significance of personal identity for ethical settlements.Pozycja Zło w ujęciu Paula RicoeuraMroczkowski, Ireneusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Ricoeur’s theory of interpretation has always revolved around the questions about human existence. Therefore it reflects a lot on evil. The author shows the specific character of Ricoeur’s thinking according to symbols in which one wants to discover the effort of existence and a desire to be through works. His interpretation allows him to overcome the ethical vision of evil and come closer to the paradox of the enslaved will of man. The symbol of stigma reveals the positive character of evil as well as its external and internal dimensions. In this context one can easily understand why Ricoeur was so interested in Adam’s myth and Christian dogma about the original sin. The paper highlights the wealth of meanings of the Adam myth and their importance in the overcoming of the speculativetheodyceal attempts to understand evil. Ricoeur forcibly shows that the discourse about evil may not do without the religious dimension of ethics. Only then does it teach the ray of promise and the horizon of hope.Pozycja Ekologiczna płaszczyzna troski o życie i zdrowieNagórny, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The paper seeks to show one of the most important levels of responsibility for man’s life and health, i.e. the concern about the natural environment. It is true that the importance of the natural environment is today quite commonly well-known and approved, but the „ecological awareness” is sometimes limited to the concern about the natural environment itself without being open to the sense of responsibility for man and his life. Therefore the author points first to a necessity to combine the question of ecology with the concern about human life, referring oneself to the creative-salvational perspective in viewing man, the value of life and the value of the natural environment. This necessity becomes today the more clear, the more people are aware that contemporary threats to the natural environment, its destruction and excessive exploitation, which more or less directly affect the quality of human life, and ultimately affect its survival. In this context the author considers the principal ethical postulates addressed at the „ecological” concern about life and health. The concern about life and health on the ecological level is manifested by many practical attitudes and actions which go far beyond the individual level of responsibility and call for cooperation among people, communities, and on the global scale. The combination of the concern about life and health with the concern about the natural environment allows us to overcome two inappropriate tendencies which may easily steal into the sphere of bioethics and ecology. On the one hand, it is necessary to refute such a vision of responsibility for life and health which would disregard or completely omit the ecological questions. On the other hand, one should discard the ideologized approach to the ecological problem which goes so far to concentrate on the „defence” of the natural environment that it fails to perceive a particular place of man within the environment, thereby reducing him merely to one of the many elements of biosphere, or else - in radical approaches - treats man (each man) as a threat to the environment. Christians are called to be responsible for the natural environment. They should place it within a broader and more profound perspective from which to recognize the value of life, especially human life, thus discovering its close relationship with the concern about human life and health. They take up this responsibility with full awareness that they should not give in to the attempts at a false „sacralization” of the natural environment, nor to the tendencies to negate the contemporary world in the spirit of an illusory dream to go back to a kind of „lost paradise” Being aware of any threats brought about for man and his environment by the contemporary technological progress and its consumer mentality, Christians do not stand today in a blind opposition to progress, but in opposition to blind progress.Pozycja Prymat osoby ludzkiej w życiu społecznymPokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The social doctrine of the Church stresses that man is the basic subject of social life. This means that social reality, in so far as it is to be measured according to man as a person, should be based on the fundamental principle of personalism. The personalistic principle, highlighting the primacy of the person before society, means that the proper functioning of society should be closely connected with the respect and promotion of the dignity of the human person. The person may never be treated as a means to ends for another man, or else the whole of community, nor can it be reduced to the role of a thing or object. Respect for the human person is manifested, above all, in the recognition and respect for human rights. It is important to work out such a model of social life which would respect the dignity and rights of man. It has also taken the realization of duties which result from social life. The Church refers to the principle of auxiliarity. That principle defends the members of a given community and smaller communities from any attempts at a totalitarian imposition of the social order. On the one hand, it safeguards the basic entitlement of an individual towards a community; on the other it obliges community to create such conditions and opportunities which would be favourable for the realization of the principal rights.Pozycja Lambeth’98. The Resolutions. London: The Conference 1998 ss. 47.Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Bibliografia teologicznomoralna za rok 1998Wróbel, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Kronika Instytutu Teologii Moralnej KUL za rok 1998/99Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Ks. Janusz Nagórny. Posłannictwo chrześcijan w świecie. Tom 1: Świat i wspólnota. Lublin: RW KUL 1997 ss. 440.Rosik, Seweryn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Władysław B. Skrzydlewski. Planowanie rodziny - wyzwanie moralne. Kraków: Wydawnictwo „M” 1998 ss. 208.Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Sprawozdanie ze spotkania naukowego Polskich Teologów Moralistów „Teologicznomoralne wyzwania Wielkiego Jubileuszu”Derdziuk, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Sprawozdanie z sympozjum „Człowiek - Miłość - Rodzina. «Humanae vitae» po 30 latach”Jeżyna, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)