Roczniki Teologiczne, 1999, T. 46, z. 3
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Pozycja Znaki czasu jako locus theologicus w posoborowej teologii moralnejGocko, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Man’s freedom is always a freedom with certain conditions, also because it is placed in a definite reality of the world. This fact imposes on the Church the obligation of showing God’s unchanging vocation in ever new situations of life. This conviction was confirmed in the theology of signs of the time that awoke again the Church’s consciousness that it always has “a duty to examine the signs of the time and explain them in the light of the Gospel, so that in a way suited to the mentality of every generation it could answer people’s age-long questions concerning the sense of the present and future lives and their mutual relation” It seems that an area in which a thorough knowledge of the contemporary context of man’s life proves necessary is moral theology, and especially the social problems contained in it. This is due to the fact that social reality is man’s most dynamically changing environment. Changes occurring in culture, economy, politics and social relations are the conditions moral theologians cannot be indifferent to if they want to be faithful to their mission which is to show the sense of moral life in an actual historical reality. If they don’t, they may be charged with ideologization and also they may lose the sense of reality. However, the whole complex social reality cannot be treated only as the objęci of theology’s and the Church’s immediate interest. It should become the locus theologicus in the full meaning of the term. This obliges moralists to work out such a conception of morality that ultimately would be a morality of signs of the time, that is an open morality, a morality of wakefulness and paying attention to the happening events. In the author’s intention the problems of signs of the time were connected with other important theological categories: kairos and history of salvation. It is the kairologic perspective of Christian life that leads one straight to all that is now defined as theology of signs of the time. Another important thing was also stressing the experience of time and place as some of the fundamental anthropological-ethical categories and drawing the reader’s attention to the situational reality in the structure of morality. The author paid attention to a certain evolution of the meaning of the term “signs of the time” It consists in departing from its definition suggested by John XXIII, where signs of the time were first of all signs of trust and hope as to the further history of the Church and the world. They played the role of positive connections (bridges) and means of positive communication between the Church and the world aiming at making God’s intentions come true. Departing from Pope John’s vision of signs of the time took place as early as in particular stages of preparation of Gaudium et spes which is confirmed by the next documents of the Church’s post-Council teaching. In the teaching of the Popes after the Council signs of the time ever more clearly assume the shape of phenomena characterizing the epoch: “they are a reality in itself, a reality in which we live in defined circumstances of time and place” They are not strict signs of hope any more, but rather they are a definite historical situation presented “as a mixture of good and bad sides” which always must be interpreted. Contrary to a simple sociological description, in a theological-moral discourse it is not enough to stop at the natural dimension of the events that are happening or of the existing conditions. A true recognition of contemporary “signs of the time” in the spirit of kairologic challenge must be accompanied by pointing to their supernatural meaning. First of all this will be connected with discovering a certain moral situation in the given reality, that becomes a task or even a call for responsibility and freedom - both of particular individuals and communities. This challenge on a natural plane is, however, connected with the religious dimension and should be recognized as a personal call from God. A situation including God’s call enters the conscience as the voice of personal God. This always happens in the spirit of evangelical recognition and through the Holy Spirit’s gift.Pozycja Wezwanie do pojednania - w perspektywie Wielkiego Jubileuszu roku 2000Jeżyna, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Preparing the Church for the Great Jubilee has become the hermeneutic key for John Paul H’s pontificate (cf. TMA 23). A call for reconciliation is one of the most important aspects of the preparation for the Jubilee. The period of immediate preparation of the Church for the Great Jubilee of the Year 2000. as the Year of Grace, requires the attitude of conversion, which is the prerequisite for reconciliation. Celebrating the Jubilee is to have a salutary character, because reminding one of the mystery of the Incarnation of God's Son it first of all points to the mystery of Redemption. Hence the joy of the Jubilee will be a joy resulting from reconciliation. The more so that the work of reconciliation aims at a full communion with God and “being inside God” God’s salutary initiative, owing to Jesus Christ’s paschal sacrifice, in Holy Spirit’s power, requires also man’s opening and cooperation in the work of reconciliation. Convertion aiming at a change of heart and of the whole life requires penitential acts and deeds. In the work of reconciliation participation of the Church is necessary, of the Church that at God’s will is a sign and tool of redemption. Through the service of reconciling man with God the Church contributes to reconciliating people with one another in the Church community, it opens itself to looking for a way of unity with other Christian Churches, to having a dialogue with other religions, and also gives authority to participate in social reconciliation. However, it is only the Church reconciliated in itself that can be the author of universal reconciliation.Pozycja Podręcznik kapucyńskiego moralisty z MünsterDerdziuk, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)A revival of the practice of moral teology in the Capuchin order falls in the second half of the 19th century owing to the reforms began by Bernard Christen. One of the most popular handbooks by Capuchin moralists is Katholische Moraltheologie by Heribert Jone. This handbook has a character of a short compendium useful for confessors to decide doubtful moral situations they come across during confessions. The arrangement of the detailed moral theology according to the order of the commandments is also confirmed by a legalist treatment of the contents whose main justification is canon law. Although in the introduction the author declares that he is going to give the virtues their due, he treats aretology rather incidentally and defines virtues as commandments concerning faith, hope and love. The handbook was held in high repute for it was short and practical and because it fundamentally decided doubtful questions. During the first 30 years the book had 41 editions in six languages altogether. Jone belonged to the Alphonsjan current although he did not refer to St. Alphons very often. Like other moralists of that period he understood morality in the aspect of obligation, stressing observing the law. In his considerations there is too little theology and too little stress on the ideal of Christian perfection.Pozycja Neurotransplantacje tkanki embrionalnej. Systematyzacja problemów etycznychMorciniec, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)The attempt of systemizing moral problems arisen from the use of human fetal tissue in neurotransplantology has been given in the paper. Such an exact thematic specification is justifiable because of the fact of using embryonic tissue for treating various diseases. The reason of choosing this section of transplantology are new emerging questions connected on the one hand with the source of the tissue, on the other with the use of the human brain tissue, then again with the interference into the brain (of a recipient) which is regarded as the centre of man’s personality. Since the problems have been a current issue after undertaking the attempts of treating Parkinson’s disease which is considered to be the model neurodegenerative disease, at first the empirical data of the research of this experimental therapy have been given in short. The key to systematize the ethical problems of feto-neurotransplantology which has been commonly used by bioethics is utilitarian Principles of Biomedical Ethics T. L. Beauchamp & J. F. Childress. The principles are based on four universal criteria: respect of autonomy, nonmalefcence, beneficence and iustitia. Within the transplantation proceedings there are two actions - explantation and implantation - thus the existing problem characterized by the two distinguished realities. In the case of explanation there are questions concerning the legal donor - mother and the real donor, that is human embryo, whereas in the case of implantation the question is focused on the recipient. There is also a supplementary group of issues concerning emerging social problems, putting aside the question of the ethics of the scientific research. The article compiles only the ethical problems without taking any attempt to solve them, therefore Ethical Guidelines for the Use of Human Embryonic or Fetal Tissue worked out by Network of European CNS Transplantation and Restoration (NECTAR) has been enclosed as the material for further consideration and as one of the trials to codify the problems under disscussion.Pozycja Zmagania między kulturą życia i kulturą śmierciMroczkowski, Ireneusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)The new culture of life John Paul II talks about in “Evangelium vitae” is characterized by the fact that it points to some problems that were not known in the past and it shows efficient ways to solve them. The author of the article, being conscious of the good and bad sides of the contemporary outlook on life, points to love as the only perspective of justification of life in view of death. In order to discover what life is a man has to transcend himself. This is only possible when he is able - in the sense: has the courage - to give himself up, that is to love somebody. Hence, paradoxically, love as the essence of life does not have to rebel against death or to make light of it. In the second part of the article the author analyses the causes of the contemporary reductionism in looking at life that manifests itself in many signs of the culture of death. The author discovers them in forgetting about the essentially spiritual side of life, in the degenerated notion of freedom and contemporary man’s weakened sensitivity to the grandeur of God and the dignity of man. In the final part of the article the author speaks about the Christian principles of the new culture of life. He derives them from a Christian’s consistent participation in Christ’s prophetic, priestly and royal functions. Because of this participation a Christian proclaims a proper anthropology, in sacraments he can celebrate admiration of life, and he is able to humbly and efficiently attend to every living creature.Pozycja Społeczny charakter troski o życie i zdrowieNagórny, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)In the author’s intention the article is a continuation of the earlier reflections on dignity of the medical vocation (RT 44:1997 z. 3) and value of human life (RT 45:1998 z. 3). Recognition of the value of human life results in a call for care for life and health, but this responsibility for life cannot be expressed only in terms of an individual or limited to a narrowly understood medicine ethics. If care for life and health is to be complete and at the same time to give some real results, it should be understood as part of the ethics of social life. However, showing the social character of the responsibility for health cannot mean a loss of personal responsibility. Looking for a theological-moral foundation on which to show the social character of the care for life and health the author points first of all to the communal (social) character of human life. With reference to the encyclical “Evangelium vitae” he stresses the fact that life is a social value, which is connected to the fact that a man as a person is fulfilled in an unsesfish gift of himself - hence his life also is to be a gift of love for other people. At the same time every man is “a task” assigned to another man which means that care for one’s life and health is tantamount to fulfilling the commandment about loving one’s neighbour. It is in the light of this commandment that a full understanding of the commandment “Thou shall not kill” is possible. The social character of caring for one’s life and health has its justification not only in the doctrinal field, but also by referring it to actual social conditions. If many dangers to life issue from the very character of social life, care for life and health cannot but take into consideration the social dimension. Also medicine itself has today assumed a social, that is state and organizational character. Pointing to concrete aspects of this social care for life and health the author discusses not only those problems which have a general social character (e.g. care for a proper lifestyle), but also the role of the family as the “sanctuary of life” social conditions for the life of the employees of medical services and the role of social prophylactic in which a special role is played, among others, by the care for the natural environment, for healthy flats and houses and healthy food, and for proper working conditions. It is the author’s conviction that only joining personal and social responsibility for life and health can bring lasting results in caring for these values.Pozycja Anglikańska teologia moralna według L. DewaraNowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Pozycja Biblijna wizja uczestnictwa w życiu społecznymPokrywka, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)The biblical reorientation of moral theology after the Second Vatican Council involves the proposition to discover biblical foundations of the Christian morality. This also concerns reflections on the social dimension of Christian life. When one wants to understand properly the obligation to participate in social life, it seems necessary to pay attention to the biblical foundation of this participation. John Paul II through an analysis of the “beginning” ot man shows a biblical vision of the person. Man can be fully understood only in the context ot his ontological relation to his Creator, i.e. as a being whose essence includes also “being the image” of God. Man finds himself in the fact that he is “like” his Creator and in experiencing the communion - the “covenant” with God. With respect to other creatures he receives a mandate of power and he participates in the work of creation. Making the “image likeness” to God a reality also consists in man’s ability to communicate with another human person that is like him. The vision of man against the background of his relations to other people that is shown in the Bible contains fundamental principles ruling the social life. One should remember, however, that a Christian finds in the biblical message not only a certain definite vision of community life but first of all he discovers the special gift of the Covenant with God and with people. The Grace of Covenant which enables a Christian to participate in social life is for him also an appeal to be with others and to accept responsibility for others.Pozycja Koncentryczny model podręczników teologii moralnejWierna, Renata (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Pozycja Medyczne i personalistyczne rozumienie zdrowiaWróbel, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Despite the fact that health is one of the fundamental categories of human existence, there is no definition of its essence which does not arouse controversies. It is a complex reality in itself and hence one can look at it from different points of view. However, two definitions seem to dominate in papers concerning the subject: the clinical and the medical ones. The former one especially emphasizes the normative “parameters” of a healthy organism. It plays an important role in diagnosing a man’s health and in the clinical procedure. Its value also consists in the fact that it allows starting a fairly accurate therapy or showing that it is unnecessary. The natural limits to this definition are set by individual considerations of particular cases and limitation of the field of vision basically to man’s body structure. The medical understanding of health gives wider perspectives. Its quality is not only decided by the clinical indices, but also by social and cultural ones. They sometimes have an important meaning in setting the blurred border between health and illness. However, what is the most important, the medical understanding of health also stresses extra-clinical factors that accompany the problems of health’s protection and promotion. Hence its value consists in the fact that it not only defines particular therapeutic actions and points out general directions of prophylaxis and prevention, but it also emphasizes the responsibility of social-political structures for the health of individuals and the society. Its weak point is that it is vulnerable to utopian approaches to the problems of health and its protection. The personalist definition obliges one to look at the problem of health from the perspective of integral anthropology. Here health also is not only full biological functionality and structural effeciency of the human organism. It requires taking into consideration the state of all elements constituting a person as a person, and especially fulfilling all the clinical norms, consciousness of the self, selfpossession, accomodation abilities in the environmental dimentions, playing social roles, a fairly good frame of mind. Since health is not a consummer good, the participation of each of these factors in defining health has its own proportions that are the conditions for self-expression in the cultural and axiological circle, proper for the person. Hence the personal factor plays a role that is not less important than the biological structure for the quality of health and its promotion. This is especially important when, for some reasons, the possibilities of clinical medicine have been exhausted and the man’s mental-spiritual sphere should take over the whole weight of the rations able to release optimism, a minimally necessary degree of life satisfaction and the experience of inner freedom from the paralysing effect of the illness. In the personal dimention this ability should be considered the most important factor deciding about a man’s health.Pozycja Gregory E. Pence, Who Is Afraid of Human Cloning? Lanham-Boulder-New York-Oxford: Rowman & Littlefield Publishers, Inc. 1998 ss. XV + 183.Kieniewicz, Piotr H. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Pozycja Bibliografia teologicznomoralna za rok 1997Wróbel, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Pozycja Kronika Sekcji Teologii Moralnej KUL za rok 1997/98Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Pozycja Sprawozdanie ze spotkania naukowego Sekcji Polskich Teologów Moralistów. Konstancin 7-9 czerwca 1998Derdziuk, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Pozycja Sprawozdanie z sympozjum „«Stare i nowe». Teologia moralna u kresu II tysiąclecia” KUL 1-2 XII 1997 r.Nagacz, Katarzyna (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Pozycja Ks. Stanisław Olejnik. Teologia moralna fundamentalna. Włocławek: Włocławskie Wydawnictwo Diecezjalne 1998 ss. 342.Rosik, Seweryn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)Pozycja Henry R. McAdoo. Jeremy Taylor. Anglican Theologian. Church of Ireland Historical Society 1997 ss. 31.Nowosad, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)