Roczniki Teologiczno-Kanoniczne, 1979, T. 26, z. 3

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Józefinizm w teologii moralnej
Greniuk, Franciszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
In his article the author discusses the influence of the Austrian emperor Joseph II's reforms on the history of the catholic moral theology. These reforms sprang up from the atmosphere and trends of the Enlightenment characterized by rationalism and critical judgement and they contributed to the naturalistic approach to moral questions. In the first part of his discussion the author presented general assumptions of josephinism, which was one of the kinds of regalism, existing side by side with gallicanism and febronianism. The josephinistic reforms aimed at renovation of ecclesiastical studies, both at the university and the seminary levels. What was meant here was acquiring the proper formation of the clergy which was supposed to be the educator of citizens completely loyal to the absolute state. The aim was to be achieved by imposing the same handbooks, which – although were on a higher level – contributed to spreading the spirit of the assumptions of the etatistic reform. In the second part of the paper the author presented the portraits of the outstanding theologians-moralists writing in the spirit of the josephinistic reform, the authors of commonly used handbooks on moral theology. Here belong the following: A. M. Oberrauch (zm. 1808), M. von Schenkl OSB (zm. 1816), J. A. Stapf (zm. 1844), B. Stattler TJ (zm. 1797), F. Pollaschek (zm. 1818), A. Reyberger (zm. 1818). Next the author sketched the influence of the josephinistic reforms on the organization of teaching moral theology on the Polish territory and showed, that the mentioned theologians' works were not only used there as handbooks, but also some of them were translated into Polish, as eg. A. Reyberger's An unambiguous appraisal of the moral theology in the period of josephinism is impossible: undoubtedly it had some positive achievements, as eg. the higher level of handbooks, but at the same time it still remained too little biblical, separated from the Revelation, unpositive, too much naturalized and too strongly separated from the living magisterium of the Church. Hence it soon saw criticism on the part of the followers of the so called cordial theology (theologia cordis) and the biblical revival.
„Zstąpienie do piekieł” w tradycji wschodniej
Hryniewicz, Wacław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
The article of faith speaking of Christ's descent into hell was added to the apostolic Creed only in the second half of the fourth century. The Eastern tradition of the Greek Fathers gave it a particularly vivid expression. It often appears in their paschal homilies as one of the most typical elements of the ancient conception of the paschal mystery of Christ. His descent into hell (sheol, hades) was intended to express the very core of the redemption of mankind through the language of images and symbols. The underlying idea is Christ's victory over death and devil, described by the Fathers and later shown by the monographers in its three main stages: the conquest of the gates of hell defended by the devil, the liberation of those held captive, and the proclamation to the spirits. The early Christian tradition departed in many ways from the sobriety and the reticence of the New Testament, which prefers to pass over in silence the time between the burial and the Resurrection of Christ, rather than to describe the destination of the dead behind the grave. The author tries to find out a proper meaning of the mysterious event of Christ s descent among the dead, always shown in the Eastern tradition in the light of the Resurrection. A critical reinterpretation of this theologoumenon does not mean the rejection of the very long Christian tradition, but rather implies rediscovering its essential content, free from mythological clothing. That Christ descended among the dead means first of all that he truly died, sharing in all the human destiny. His solidarity with the living people is also solidarity with all human dead. His descent into hell is, however, a salutary event, whose extent and effects should not be a priori restricted (as it was the case in the scolastic theology and in the handbooks of dogmatics). Theology has to respect the mystery of God whose ways are always inscrutable (cf. Rom. 11, 33). Christ's going (poreutheis: 1 Pt 3,19) to the dead, His stay among them and His "proclamation to the spirits” do not stand for His separate activity in the underworld; they mean the radiation of redemption brought about actively on the Cross, and the manifestation of the already yained victory.
Etyka Tenri-kiō
Malek, Roman (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
Per homines. Antropologiczny model zbawczego pośrednictwa
Napiórkowski, Stanisław Celestyn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
The traditional theology of Mary's and the Saints’ mediation, defined as the theology of mediation to Christ (mediatio ad Christum), charged with serious objections, began – especially after The Second Vatican Council – to give way to the theology of mediation in Christ (mediatio in Christo). K. Rahner put forward the idea to approach the old problem in a new way: mediatio per homines. This notably anthropological proposal takes as its point of departure the notion (and the fact) of radical interpersonal solidarity, which causes that everybody depends on everybody, also in the domain of salvation. Assuming that the natural absolute love of the neighbour is implicitly the love of God, Rahner treats amor, caritas and salus as equal. What is more, he considers the situation of radical interpersonal solidarity as a bridge leading to God. It is because an event of individual salvation, owing to the common solidarity, is always a mediation of this salvation to everybody else. This theory arouses suspitions of far leading simplifications (it indeed approaches the matter in some aspects only, so not fully), however, it has the merit of appealing to a cathegory intimate to the contemporary man. Nevertheless it must be further worked on in order to enable the priests to find in it an efficient instrument for more correct prophesying about Mary and the Saints.
Rola motywacyjna cudu według św. Tomasza z Akwinu
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
In the article The motivating role of the miracle according to St Thomas Aquinas the author points to the numerous functions fulfilled by the miracle in relation to God's revelation as the Angelic Doctor formulated it. First of all it proves the divine origin of the Christian teachings: it is also a sign of divinity of Jesus; it confirms the mission of the ministers of word and their message. The miracle also leads to recognition of some of God’s attributes (omnipotence, kindness, charity, wisdom). The author proves that the miracle, as seen by St Thomas, has the anthropological direction (always happens for the man’s good) and is a sign of grace realizing salvation. The two last functions of the miracle are seldom stressed in the many studies on Aquinas's thought.
Celibat a doskonałość życia kapłańskiego
Słomka, Walerian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
The author is conscious of the great discussion about the priests’ celibacy which took place in recent years, but he undertakes the task of scrutinizing the ecclesial documents, beginning with the Second Vatican Council, on the celibacy in the aspect of the connection between the celibacy and the perfection of priestly life. The first part of the paper discusses the priest's spiritual life as the condition of a creative experience of priestly celibacy. Without the human, Christian and priestly maturity as well as without appealing to the adequate norms of ascetical life, the priestly celibacy would turn out to be impossible. In the second part the author examines the problem of influence of the properly experienced celibacy on the development of perfection and holiness of priestly life. Pointing to the connection between the celibacy and Christian faith, hope, and especially love, as well as the supernatural character of the priestly celibacy, the author reveals that celibacy has the role of a stimulator and specific fuel for development of perfection and holiness of priestly life.
Idea pokuty i nawrócenia w Starym Testamencie
Szlaga, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
Struktura wartości moralnych
Witek, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
In the present paper the author tries to examine the contents of the notion "moral values". The undertaken analysis shows, that moral values have a complex structure consisting of two components. One of the contents layers comprises all human values (economical, biological, etc.), which constitute the substantial foundation for human morals; each of these values has a moral character as long as it contributes to the realization of human and Christian vocation in a man. Against the background of comparison of substantial values and the ultimate aim of human actions and first of all with the sense of human life, there appear formal moral values. They are the positive values of the right, the negative values of the evil, and – to make the division full – the neutral values called adiaphora.
Wychowawcza funkcja prawa Starego Testamentu w koncepcji Klemensa Aleksandryjskiego
Drączkowski, Franciszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
At the end of the 2nd century Christianity was more and more sharply attacked from the inside by numerous heretical groups, which, on the basis of false interpretations of St. Paul's utterances rejected explicitly or implicitly the Old Testament, and especially the Moses Law including the Decalogue. Practically these tendentions lead to ethical indifferentism and to destruction of the basis of the community of social life. Observations of these facts made Clement of Alexandria undertake an apology of the Law and in various ways bring into prominence its good features, among others its potential possibility to educate towards the right. On the basis of an analysis of particular rules of the Law Clement tried to prove that the centuries-old Logos, by giving some rules, wanted to initiate the formation of basic virtues in the human mentality. Clement tried to prove eg. that by limiting the Law of possession in favour of the poor (the command to leave a part of corn and grapes in the field) the law regulated the social inequalities, at the same time teaching the sense of justice; the prohibition to kill an animal's female with young was to inculcate the people with the rule of inviolability of every conceived life; the command to lighten a beast of draught belonging to our enemies was supposed to be an initial exercise preparing us to the prayer for our adversaries, etc. This point of view carries Clementof Alexandria a little away from the teachings of St Paul stressing rather the exciting and stimulating to sin function of the Law, as well as from the views of St Irenaeus and St Justin, criticizing the Jewish observantism and preaching the cessation of the Old Law. Against the background of the Christian literature of the 1st and 2nd centuries Clementof Alexandria distinguishes himself by his optimistic approval and to som e extent apotheosis of the Law by noticing its ability to direct towards virtue through education towards justice, humanitarianizm, moderation, teaching respect for unborn life and preparation to accept the command to love the enemies.
Ontyczne aspekty moralności chrześcijańskiej
Bartnik, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
The author considers the Christian morality in the ontic aspects. It exceeds the intentional, mental, volitive and jurisdictive being. It is rooted deeply in charitological facts, in sacraments, with the Incarnation of Christ at the head, in the whole salvation economy, and finally in the personal structure of Christianity. Indeed, morality cannot be viewed only as a thing, but as a special shape of the man's personalization. It is possible only so far, as it becomes the basic structure of the person. In the personal aspect it is most a being and it is most real.
Praca chrześcijanina w aspekcie moralnej odpowiedzialności
Rosik, Seweryn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
In his reflection the author takes up the problem of work approached as a creative task of a Christian, who was called upon by God to participate in active transforming the surrounding reality. The main analysis is preceded by a historical outline which brings into prominence the ancient pagan thinkers' views on work, the Christian approach to work, inspired by the Gospel and rising from it, as well as the doctrinal recommendations of the recent documents of the Apostolic See. The essential discourse points to the implications contained in the idea of calling the man to creative work by God and discusses its aims and motives. Towards the end of the paper the author considers the responsibility of a Christian for an adequate realization of creative work, the contents and limits of this responsibility, its points of reference, and along with these, he stresses the specific aspect of this responsibility: its social and national character.
Moralność rodziny człowieczej (Spotkanie naukowe polskich teologów moralistów – Wrocław 30-31 III 1978 r.)
Nagórny, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
Przegląd bibliografii teologicznomoralnej za 1977 r.
Greniuk, Franciszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
Kronika Sekcji Teologii Moralnej KUL za rok 1977/1978
Greniuk, Franciszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
Josef Fuchs. Responsabilità personale e norma morale. Analisi e prospettiva di ricerca. Bologna 1978 ss. 217 (wyd. i tłum. włoskie S. Privitera).
Nagórny, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
Morire si, ma quando? A cura P. Beretta. Milano 1977 ss. 298. Edizioni Paoline.
Gwóźdź, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
Einführung in die praktische Theologie. Hrsg. R. Zerfass, N. Greinacher. München-Mainz 1976 ss. 243. Ch. Kaiser – M. Grünewald Verlag.
Rosik, Seweryn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)

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