Roczniki Teologiczne, 1993, T. 40, z. 3
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Pozycja Człowiek miarą troski o środowisko naturalneJurczyk, Bernard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)The paper takes up the contemporary ecological problems in the anthropological perspective. In this view man comes to the fore as the centre of those problems, i.e. as their doer, victim and as that who is called upon to preserve an appropriate order in his natural environment. Apart from obvious benefits which the mankind has gained from progress, including that within the scope of the ecological transformations of the world, one cannot remain blind to the negative phenomena and effects of those transformations. The situation in which the contemporary man has found himself is well illustrated by the parable about the prodigal son (Lk 15, 11-32). Similarly to this evangelical son today’s ..homo-technicus” to a considerable extent has squandered his „property” which he received from God-Creator, that is to say, the natural environment This situation endangers not only the very foundations of human existence on the earth, but also man’s dignity. In view of the construing of ecological ethics the doctrinal inspirations of the Teaching Office of the Church tend towards the so-called personalistic norm (comp. Gaudium et spes no 35). Taking into account the criticism of the anthropocentrically-oriented ecological ethics on the part of the representatives of the biocentric standpoint, one could formulate the principal normative postulate of such ethics as follows: ..act in such a way so that the results of your actions do not destroy an appropriate vitality and integrity of your manhood nor that of the non-human world („nicht-menschlichen Natur”).Pozycja „Nowy człowiek” w ChrystusieRosik, Seweryn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)The author’s paper reflects the basic problem in Christian life. It is the theologico-moral implications of the mystery concerning creation and salvation which mystery determines the ontological and axiological dimension of Christian existence. Due to the fact of creation and redemption, coming about thanks to Christ, the Son of God, man has reached the state of a particular transformation of his whole personal structure. This transformation is called „deification” Man has become „new man”, receiving the gift that God’s life granted to him. The Initiator and Creator of „new mankind” is Christ, God’s „Word became flesh and dwelt among us” (J 1, 14). Thanks to that, mankind has gained the ultimate fulfilment. Christ as „the image of the invisible God” (Col 1, 15) is at the same time a prototype of the whole mankind. In this role He becomes an objective, universal, and at the same time concrete norm of Christian behaviour. He is „ the way, and the truth, and the life” (J 14, 6) of Christians. He justifies any moral laws and calls on to „being” in Him as participation in the life and action of God. The mystery of man is clarified in the mystery of the Incarnate Word (KDK 22). He creates the Christian as the „new man” as well as creates a certain state of identity with Himself. This comes about in sacraments through baptism and other sacraments. The Christian becomes from that moment on „a new creation” (II Cor 5, 17) and a member of the Supernatural Fellowship of the People of God. Thus the whole reality of Incarnation and Redemption is assimilated. The man, endowed with the gift of freedom and responsability, and aware of his dignity as „the child of God”, reads out in himself the normative echo of his own „becoming Christ”: „It is no longer I who live, but Christ who lives in me” (Ga 2, 20). In keeping with the theologico-moral principle: „Agere sequitur esse” the action is an unveiling of existence. The „new man” (esse) is supposed to act (agere) as it is required of him by Christ who lives in him. It means to direct oneself by the law of grace, the law of love, the law of kairos (charismatic normative). The „new man” in Christ as a fellowship entity, dialogai entity transforms not only himself in an individual manner, but also shapes the models of social life, joining in every sphere of human activity the building of „the civilization of love”.Pozycja Teologia moralna w perspektywie Soboru Watykańskiego II. Spotkanie naukowe polskich teologów moralistów Gdynia 2-4 kwietnia 1991 r.Jurczyk, Bernard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Pozycja Człowiek drogą Kościoła. Wprowadzenie do materiałów z sympozjumNagórny, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Pozycja Teologicznomoralne przesłanki uczestnictwa chrześcijan w życiu politycznymWróbel, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)It is Christians’ sheer duty to participate in an active manner in social and political life. This participation bears a double meaning in their case: it is of a fellowship character and it is typically Christian in nature. The latter means that at the basis of this participation lies an experience of faith as it is inspired by the Gospel. It is in the Gospel that one should seek the basic premisses which define this participation. The relation between the Word of God and political praxis has been approached in a different manner throghout the ages. This relation has taken on a particular form in the contemporary political theologies, especially in liberation theology. In the latter the Gospel has been reduced to the function of a political instrument and has become the source the ideologization of faith. Having a total view on the Gospel, permits one to unfold from It the image of the Kingdom of God founded on the logic of love, mercy, justice and law proclaimed in the Sermon on the Mountain. In this logic a priority is given to spirit and person, to the affirmation for its dignity, and to accept the person’s greatness in the spirit of respect and service. This logic plays a decisive role in the life of human society. It has been put into practice with all its consequences by Jesus Christ, and it merges the current history into the history of salvation in the Work of Redemption. In practice this means that there are not two histories for the Christian, the lay and religious one, but there is only one existential reality of the regenerated and transformed man in Christ. The Gospel taken in this view comes out as apolitical in the meaning that it lacks a systematized approach to the political problems. There is no preference in it for some political historical model. At the same time one can state that the Gospel is political in the sense that it proclaims and promotes those values which make the foundation of social life, uniting people in a solidary fellowship. The Church’s participation in politics is the resultant of the relation which joins the Gospel and man’s life on earth, especially his political engagements; the relation which joins the Church with the Gospel. From this multi-dimensional relation results the first principles which define the Church’s mission towards the world. They also define the contents inspired by Her prophetic function as well as the range of the differentiated duties which are imposed on the participant in that mission: while the participation of the clergy boils down basically to the function of teaching and upbringing, yet the full right of the Church to an active participation in political life is exercised by the faithful lay people. The frameworks of this participation are determined by the system of values which they recognize. This system should also make the foundation of their political orientation and the main criterium in valuing models which they prefer. Due to the same reason democracy should be the object of their political tendencies, democracy meant as a model which respects the subjectivity of society and recognizes the priority of universal values.Pozycja Kościół jako sakrament we wspólnocie ludzkiejMojek, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Pozycja Misterium człowieka stworzonegoMroczkowski, Ireneusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)New Age as the cultural-religious current constitutes a challenge for the basic category of Christian autropology of „new man” in Christ. Is there a possibility for a new synthesis of faith and reason, spirit and body, autonomy and theonomy in the mistery o f man created in God’s image? The author seeks to answer the above question first of all by means of an analysis o f the principal confidence as an essential element of human subjectivity, as well as on the basis of solitude as an existential form of self-consciousness and self-determination. Solitude opens man to the Absolute, what is called in the Bible creation in the image o f God. Man was created for a dialogue with God. It is in Jesus Christ that the essence o f man is clarified, when God, of His nature invisible, reveals Himself to people. Jesus’ love to the end” builds up human personality through faith, hope and love. That is why Christ’s fulfilment o f God’s image in man responds to the basic confidence from the anthropological definition. It is put into practice in believing God who is Love and guarantees, as the Creator and Salvator, the fulfilment of human hope.Pozycja Współczesny człowiek - drogą Kościoła. Refleksja nad nauczaniem Jana Pawła IINagórny, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)According to John Paul II the Church should read out man as its principal way. He means here not an „abstract” man but a „concrete” man, that is man considered in his whole complexity of his life situation. John Paul II from the beginning of his pontificate has sought to describe this situation of the contemporary man so that to point out the essential tasks of the Church. The paper seeks to give a synthetic view of the situation of the contemporary man in the light of papal teaching. First the author points to the ethical meaning of that situation. A psychological-sociological analysis does not suffice. In order to read out the ethical situation as a temporal concrelization of the voice of the Lord one needs to look at it in the spirit of faith, from the perspective of the so-called „theology of the signs of the time” Then the challenge posed by the particular situation becomes a calling which bears a personal character: it is the voice of the calling God. The pope very clearly points to an ambivalent character of many phenomena and events which make the contemporary situation of man: these are the ups and downs, the chances and threats. It seems, however, that the pope emphasizes strongly enough all that which point to the threats to the contemporary man. These threats are connected, above all, with the unsettled hierarchy of values and with the wrong conception of freedom. Feeling the responsibility for the salvation of man in each epoch, the Church cannot be closed to the problems of contemporary man. According to John Paul II it is the openness in the spirit of truth and love, as well as trust towards the man himself. Independently of a critical approach to so many phenomena of the present times, the Pope says that one should not subdue to pessimism, despair or passivity.Pozycja Naród i jego aksjologiczna pozycja w ujęciu niektórych pism Prymasa Polski, Kardynała Stefana WyszyńskiegoRosik, Seweryn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Drawing on to some writings of Cardinal Stefan Wyszyński the author depicts the Cardinal’s view of the axiological importance of the Polish nation. The latter results from the specific „theology of nation” of the Great Primate. The rank of that nation which focuses the ethnic family of individuals hound by history, tradition, culture, customs and ideals, grows out from God’s right to live, which right is of individual and fellowship character. Nation in its integrity personizes and socializes its members in the name of the values of the Gospel and Christ’s law, of charity. This allows to overcome numerous contemporary threats, particularly „spiritual sedation” and alheizalion of attitudes. The pastoral mission of the Church and the protection on the part of the state institutions support national existence. Their action should be mutually harmonized and should be based on the principles of charity and justice. It is the duty of a nation to defend its principal rights: sovereignty, individuality, political and territorial self-dependence, developing its home culture while conforming to international connections. The awareness of errors and weakness should make a nation to undertake a permanent regeneration. This means to turn towards „evangelical morality”, to recognize one’s faults and to take up a „spiritual revolution” in the name of Christian values. The Primate of Poland postulates to put in motion the process of integrating the whole „Human family” (mankind) around the basic values and the process of creating a „more effective mundane solidarity” in order to realize in the life of mankind peace, justice, social, cultural and economical welfare.Pozycja Kronika sekcji teologii moralnej KUL za lata 1990-1992Greniuk, Franciszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Pozycja Przegląd bibliografii teologicznomoralnej za lata 1990-1991Greniuk, Franciszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Pozycja John Mahoney. The Making of Moral Theology. A Study of the Roman Catholic Tradition. Clarendon Press. Oxford 1989 ss. XXVI+358.Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)