Roczniki Teologiczne, 2007, T. 54, z. 3
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Pozycja Eklezjalny charakter teologii moralnejDerdziuk, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)While reflecting on the ecclesial character of moral theology, we have to consider three points. The theologian must rely on faith transmitted by the Church, co-operate with the Magisterial Office of the Church, and bear in mind the addressee of the message of moral theology. The condition that he should be within the faith of the Church means that he is ready to draw on the treasure of Tradition. This Tradition not only contains some contents, but also says how to experience and transmit them. Co-operation with the Magisterium does not consist only in commenting some documents of the Church, but in undertaking new questions and problems that have not been entirely solved in the teaching of the Church. The addressees of the moral theologian's message are believers. They have a right to expect clear principles of moral life and support how to solve problems in the moral assessment of their action. Moral theology should initiate dialogue with non-believers, so that by using rational arguments it could find a way to the sublime evangelical teaching about good.Pozycja Sakrament namaszczenia chorych w dziele nowej ewangelizacjiJeżyna, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)The new evangelisation tends to an integral faith in the sense that it embraces the whole man and his whole existence. Now a disease, suffering, and death are some manifestations of human life. If therefore the new evangelisation is supposed to be brought to completion, then it must be read in the light of the Gospel, the light that Christ had shod on this difficult human experience: of a disease and death. In this context, one may say that the ministry and practice of the Church towards the sick and the dying are made part of the work of the new evangelisation. The Church proclaims the message of hope and the Christian sense of suffering and dying, thereby fulfilling the sense of the “Gospel and suffering” Through the Samaritan ministry toward the sick and suffering the Church fulfils the commandment of the love to one’s neighbour and makes the civilisation of love to be real. Now through the administration of the sacrament of the anointing of the sick the Church confers a salvific sense on human suffering and makes it part of salvation for all people.Pozycja Małżeństwo w dokumentach Soboru TrydenckiegoWróbel, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)An invaluable source to learn the teaching of the Church is found in the statements of universal synods. One of the most important ones was the Tridentine Council (1545-1563), which defined the essential dogmatic truths, including those on marriage. By this kind of teaching the Church responded to the theses proclaimed by some Renaissance humanists, and by the representatives of the Reformation. Some advocates of anti-religious humanism proclaimed moral liberalism, sexual promiscuity, and wanted to secularise Christian marriage. Now Martin Luther, the main representative of the Reformation, rejected the essential points of the traditional vision of marriage. From 1520 onwards, he rejected the sacramental character of marriage, attributed it with a secular character, and was critical of celibacy. The problem of marriage appeared as early as the first period of the Tridentine Council (1545-1548). The first dogmatic definition on that was formulated at the seventh session on 3rd March 1547 in the decree on the sacraments (Decretum Primum: [De sacramentis]), within the canons on the sacraments in general (Canones de sacramentis in genere). A general approach to the question of Christian marriage in discusses in 1563. Eventually, on 11th November 1563 a definitive document entitled Doctrina de sacramento matrimonio accepted. It explained the Council’s teaching on marriage. The document consists of an introductory text (Matrimonii perpetuimi indissolubilemque; DS 1979-1800), twelve cannons on the sacrament of marriage (Canones de sacramento matrimonii; DS 1801-1812), and ten chapters of the decree Tametsi about the canon form of marriage Canones super reformatione circa matrimonium.Pozycja Misterium miłości. Moralna ocena tzw. białych małżeństwKieniewicz, Piotr H. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Human sexuality has always been the tough point for theologians. Due to certain remnants of the Manichean thinking it has been regarded as suspicious, intrinsically evil and untrustworthy. In fact, it can easily get out of control – can dominate and destroy if one tries to play games with it. Nevertheless, the documents of the Catholic Church and Catholic moral theologians present it as given by God to be an important part of human nature, what’s more – the spousal act is to be a part of the way to salvation for those called to marriage. Therefore the exclusion of the sexual dimension of spousal life has to be seen as an illicit act, even if taken with best intentions.Pozycja Antropologiczny fundament odpowiedzialnościRzepa, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)John Paul II taught that the specific understanding of freedom, broadly popular today in public opinion, distracts man from ethical responsibility. In anthropology this causes a “split” between freedom and responsibility. Therefore it is necessary to discern and recognise the anthropological foundation of human responsibility. Karol Wojtyła focused on this fact, when he taught that freedom and its attendant responsibility did not consist in doing whatever one wishes to do, but in self-governance of necessity connected with truth. We mean here not only the truth recognised and interpreted from the theoretical point of view, but the truth that forms and constitutes the self as person. The freedom that goes hand in hand with the sense of accountability is a form in which the human person exists and has its sources in the fact that man was created in the image of God and after His liking. The real understanding of freedom, as a foundation of responsibility, must take into account the experience of evil and disloyalty to which man is able. Therefore man is called to use his freedom in an responsible manner, is responsible for his freedom, always in reference to the full truth about himself.Pozycja Ku aretologii personalistycznejZadykowicz, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)The Catholic doctrine about virtues has been formed on the basis of the philosophical Hellenistic reflection. Supplemented by biblical premises for all centuries it has been present in moral theology. Owing to traditional aretology we encounter more and more criticism. The picture of virtue it outlines is too ontological, static, individualistic, and naturalistic. Thus there appear claims to have a more theological, Christocentric, and personalistic approach to virtue. This approach would truly render the specific character of moral action at the level of Christian existence, and it would take into account the findings of the contemporary sciences about man. This kind of revival is still more a postulate than a fact.Pozycja Anthropology as the Basis for EcologyNowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Powaga i złożoność współczesnego kryzysu ekologicznego domaga się nowych interdyscyplinarnych studiów dla zrozumienia zarówno jego przyczyn, jak i znalezienia właściwych rozwiązań. Z perspektywy chrześcijańskiej podkreśla się konieczność dostrzeżenia fundamentu antropologicznego i moralnego, z odwołaniem do perspektywy teologicznej. Potrzeba uznania właściwej wizji całego świata jako stworzonego oraz przyjęcia integralnej prawdy o człowieku jako stworzonym przez Boga i na obraz Boży. Człowiek poprzez swój grzech naruszył nie tylko komunię ze Stwórcą, ale również harmonię i wewnętrzny ład całego powierzonego mu stworzenia. Brak szacunku dla życia i dla tego ładu to główne widoczne przyczyny kwestii ekologicznej, która w ten sposób jawi się jako zasadniczo antropologiczna i moralna. W konsekwencji jedynie nawrócenie do Boga i odzyskanie pokoju ze Stwórcą pozwoli na przywrócenie pierwotnego ładu i pokoju z całym stworzeniem.Pozycja Rola rodziny w budowaniu cywilizacji miłościPokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)In view of various threats to the human person in the contemporary world it is extremely important that Christians be present and engaged in social life. The building of a better world in the spirit of solidarity is an essential dimension of Christian calling. At the current stage of history this task becomes a particular sign of the time and moral obligation. We must be aware of the contemporary civilisation threats whose scale is so great that the contemporary times are defined as civilisation of death. It is not enough to show evil, but we also need to indicate ways and modes by which to overcome it. The Church does this by calling to build the civilisation of love. The term “civilisation of love” itself appeared relatively recently in the teaching of the Church, but undoubtedly it is today one of the most important dimensions of the social doctrine of the Church. Family plays a special role in building the civilisation of love. As a community of life and love it is not only the smallest cells of society, but a community that is the most creative and capable of building the civilisation of love. Family is very important for the civilisation of love because of the intimacy and intensity of ties between persons and generations. It is the first school of humankind and the most effective tool to humanise and personalise society. One should remember that not only the family affects the form of civilisation, but also civilisation affects the family. Hence the protection and promotion of the family are the principal grounds for the true development of humankind.Pozycja Przymus leczenia chorego z zaburzeniami psychicznymi w prawie polskimWitczak, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)In the Polish law compulsory treatment of patients with mental disturbances is applied to those persons whose behavior directly threatens their own life or the life and health of other people, whereas persons unable to satisfy their basic needs on their own are admitted to homes run by welfare institutions. Admitting people to a mental hospital or to a welfare home is subjected to judicial control that is exercised by the guardianship court and the visiting judge. The law allows for three kinds of direct coercion: holding, application of medicines, immobilizing, and isolating. With respect to juveniles compulsory treatment is applied by virtue of a decision of the court.Pozycja Sekcja Teologów Moralistów Polskich w latach 1992-2001Zadroga, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)The section of Polish Moral Theologians is a Polish milieu in which a learned reflection on moral theology is pursued. It groups the staff of moral theology working at Theological Faculties in Theological Seminaries in Poland. In 2001 the first study on the history of moral theology was published. It was written by Ariusz Małyska and entitled The History of the Section of Polish Moral Theologians in the Years of 1958-2000, Lublin 2001. The paper seeks to provide the reader (in its first part) with the details of the section’s organisation, and then (the second part) to present some initiatives and broader problems. They were discussed at the annual learned meetings of the Section in the years of 1992-2001. The broader historical context was an inspiration to analyse and study the section in that period. The paper is supposed to answer the question whether and how much the social events were reflected in the works of the Section of Polish Moral Theologians. By the social events we mean here moral callings (signs of the time) drawn from social transformations caused by the event of 1989, the end of the second millennium, and the Great Jubilee of Christendom in 2000.Pozycja Wykaz publikacji teologicznomoralnych za rok 2005Gocko, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Kronika Instytutu Teologii Moralnej KUL za rok akademicki 2005/2006Gocko, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Sprawozdanie ze Światowego Kongresu Teologów Moralistów (Padwa 8-11 lipca 2006 r.)Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Płciowość ludzka w kontekście miłości. Sprawozdanie z sympozjumZadykowicz, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Franciszek Greniuk. Teologia moralna w swej przeszłości. Lublin: Wydawnictwo Diecezjalne w Sandomierzu 2006 ss. 235.Derdziuk, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja The Ten Commandments: The Reciprocity of Faithfulness. Red. W P. Brown. Louisville-London: Westminster John Knox Press 2004 ss. XIV+349.Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Pontificia Academia pro Vita. The Culture of Life: Foundations and Dimensions. Proceedings of the Seventh Assembly of the Pontifical Academy for Life [Vatican City, 1-4 March 2001]. Red. J. de Dios Vial Correa, E. Sgreccia. Città del Vaticano: LEV 2002 ss. 338.Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Giampaolo Dianin. Matrimonio, sessualità, fecondità. Corso di morale familiare. Padova: Edizioni Messaggero 2006 ss. 575.Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Jean Porter. Nature as Reason: A Thomistic Theory of the Natural Law. Grand Rapids-Cambridge: Eerdmans 2005 ss. 420.Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Iain M. MacKenzie. God’s Order and Natural Law. The Works of the Laudian Divines. Aldershot: Ashgate 2002 ss. X+197.Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)