Od wczucia w człowieka do unii mistycznej z Bogiem

The philosophical thought of Edith Stein is connected with her life: life (praxis) asks the question to which she responds (theoria). Her philosophical work showsher personality (it is focused on searching for the sense of her own existence), being at thesame time personal (interested in a human being, at in discovering sense of our existence).Such à la Socrates philosophyseeksto comprehend life more thoroughly and thereby to change it. Stein’s way to herself starts with phenomenological empathy for (feeling-into) another man, with the intuition of another human being’s existence and with one’s own casual existence, and ends in a mystical unification with God, in the experienceof the fulfilment of one’s existence in the existence of God. The life and thoughtof Edith Stein – Saint Teresa Benedicta of the Cross are the testimony of searching for theTruth (theoria) and of being in the Truth (praxis)

Elderly Priests in the Diocese Community

Bp Andrzej Franciszek DziubaHuman life is divided into stages. Today’s societies perceive an old age as an unproductive period of life. The cult of youth and vital forces which seem to determine the value of human life, tends to marginalize elderly people. Therefore it is crucial to remind the contemporary world that the elderly (lay people or priests) also take an active part in shaping today’s world. Old people’s life experience and wisdom are invaluable help to the young who have no experience. Consequently, it seems necessary to discover the beauty of this stage of life.Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie8425

Responsibility of the family for the gift of human life

Życie ludzkie jest zagrożone. We współczesnym świecie dochodzi do konfrontacji pomiędzy „kulturą życia” i „kulturą śmierci”.  Jak w tym kontekście powinien zachować się człowiek?Winien on opowiedzieć się po stronie życia. Taka postawa wynika z prawdy, że twórcą życia ludzkiego i jego natury jest sam Bóg. Człowiek jako mężczyzna i kobieta otrzymał szczególne powołanie do życia w małżeństwie i rodzinie.  To w nim ma dokonywać się tworzenie wspólnoty życia i miłości. Małżeństwo bowiem jest fundamentem dla rodziny. Rodzicielstwo z kolei winno być owocem wzajemnego osobowego obdarowania małżonków oraz  ich współdziałania z Bogiem Stwórcą. Decyzja rodzicielska natomiast winna być wewnętrznym elementem małżeńskiego dialogu.Realizacja Bożego zamysłu wobec małżeństwa i rodziny prowadzi do szacunku dla ludzkiego życia oraz odpowiedzialności za nie.Human life is endangered. In the modern world, there is a confrontation between the ‟culture of life” and the ‟culture of death”. How should a person behave in this context? He should choose life. This attitude results from the truth that God himself is the creator of human life and its nature. Man as a man and woman received a special vocation to live in marriage and family. It is in them that creation of a community of life and love is to take place. Marriage is the foundation for the family. Parenthood, in turn, should be the fruit of mutual spouses’ personal giving and their cooperation with God the Creator. Parental decision, on the other hand, should be an internal element ofa marital dialogue. The implementation of God’s plan for marriage and family leads to respect for human life and responsibility for it

Wiara w życiu i postawie moralnej człowieka w świetle encykliki Lumen fidei papieża Franciszka

Faith is one of fundamental attitudes in man’s life. Thus, authentic faith cannot be separated in any way from man’s ethos understood as all his moral actions and attitudes. It cannot be isolated as well from an accepted hierarchy of moral values and one’s own vision as a man. Pope Francis’ encyclical Lumen fidei clearly speaks about the value of faith. For the pope faith is a personal meeting with God as Person. It gives the right meaning of human life and it determines a significant scale of values. On its deepest level, faith is an important element having an influence on the whole moral life. It transforms the hearts of men shaping the community of the Church and thus it becomes a school of true Christian moral life labelled with man’s attitudes and behaviour. Only such a faith, nurtured from childhood in the family can become the centre of man’s existence and can affect the life reaching a high moral level.Faith is one of fundamental attitudes in man’s life. Thus, authentic faith cannot be separated in any way from man’s ethos understood as all his moral actions and attitudes. It cannot be isolated as well from an accepted hierarchy of moral values and one’s own vision as a man. Pope Francis’ encyclical Lumen fidei clearly speaks about the value of faith. For the pope faith is a personal meeting with God as Person. It gives the right meaning of human life and it determines a significant scale of values. On its deepest level, faith is an important element having an influence on the whole moral life. It transforms the hearts of men shaping the community of the Church and thus it becomes a school of true Christian moral life labelled with man’s attitudes and behaviour. Only such a faith, nurtured from childhood in the family can become the centre of man’s existence and can affect the life reaching a high moral level

Współczesna teologia moralna o szacunku dla ludzkiego embrionu w ujęciu Livio Meliny

The current age is witnessing the depreciation of the value of innocent human life in the context of medicine and biotechnology. A principal issue concerns human embryos which may be conceived unnaturally through in vitro fertilization. Some of them are destined to be born and lead normal lives. However the majority of them are killed either through the very procedure of IVF or subsequently as subjects of various forms of experimentation. The Roman Catholic Church strives to protect human embryos. Her moral teaching addresses the problem continuously; however the most fervent teaching concerning this problem is John Paul II’s encyclical letter Evangelium vitae. This encyclical explains the great value of innocent human life with reference to three fundamental theological statements: that the humans are the only beings created in God’s image and likeness, that they were redeemed by the passion, death, and resurrection of God’s Son, and that they are called to communion with God. This special relationship with God creates the human’s dignity and gives his life its particular value. Nobody has the authority to dispose of his/her life according to his/ her individual inclination any more than he has the authority to decide the same in the case of others. The life of any innocent human being which starts with conception may not be violated and nobody may be justified in killing innocent people. The killing of human embryos is the most common case of such killing in the current age.The current age is witnessing the depreciation of the value of innocent human life in the context of medicine and biotechnology. A principal issue concerns human embryos which may be conceived unnaturally through in vitro fertilization. Some of them are destined to be born and lead normal lives. However the majority of them are killed either through the very procedure of IVF or subsequently as subjects of various forms of experimentation. The Roman Catholic Church strives to protect human embryos. Her moral teaching addresses the problem continuously; however the most fervent teaching concerning this problem is John Paul II’s encyclical letter Evangelium vitae. This encyclical explains the great value of innocent human life with reference to three fundamental theological statements: that the humans are the only beings created in God’s image and likeness, that they were redeemed by the passion, death, and resurrection of God’s Son, and that they are called to communion with God. This special relationship with God creates the human’s dignity and gives his life its particular value. Nobody has the authority to dispose of his/her life according to his/ her individual inclination any more than he has the authority to decide the same in the case of others. The life of any innocent human being which starts with conception may not be violated and nobody may be justified in killing innocent people. The killing of human embryos is the most common case of such killing in the current age

Znaczenie psalmów w życiu chrześcijanina w świetle nauczania Benedykta XVI

This article presents the importance of the Psalms in the life of a Christian in the light of the teaching of Benedict XVI. The Psalms allow us to dialogue with God in His words. They are a true school of prayer: they teach us to turn to God in every state of mind, in every situation and with every emotion that man experiences. The Psalms take on their full meaning and value in the light of the Person of Jesus Christ. In praying the psalms, the Christian addresses himself to the Father in Christ and with Christ, opening himself to a new perspective which has its ultimate interpretative key in the paschal mystery. In this way he comes to know the Saviour better and can deepen his relationship with Him. Praying the Psalms is important in the contemporary context because, in times of crisis of hope and forgetfulness of God, it teaches us to seek reliable support in the Creator and Saviour and to turn always to Him

O posoborowych modlitewnikach. Uwagi filologa

W artykule przedstawiono modlitewniki będące w obiegu od czasów Soboru Watykańskiego II. Klasyczny modlitewnik ma stałą strukturę i charakter formacyjny, ponieważ przekazuje religijne spojrzenie na życie. Zwykle zawiera wypowiedzi spisane stylem hieratycznym z elementami stylu oficjalnego. Współczesne modlitewniki nie mają ustalonej struktury, choć zachowują formę sylwy (zbioru różnorodnych gatunków).  Ich formacyjny charakter polega albo na dopuszczaniu do głosu różnych podmiotów (świętych lub innych autorytetów moralnych), albo na uwzględnianiu światopoglądu adresata. Może to prowadzić do daleko posuniętej otwartości stylistycznej polegającej na wprowadzaniu form typowych dla danej społeczności adresatów. Współczesne modlitewniki mogą przyjąć styl potoczny (w tym niskie rejestry), zanika natomiast ich hieratyczny charakter

Droga do wolności jako dramat. Wokół Tischnerowskiej koncepcji filozofii wolności

Freedom constitutes one of the basic issues of ethical reflection of Józef Tischner. Tischner did not create a systemic philosophy of freedom, he did not construct an orderly way to freedom as a drama. As a result of deepening our knowledge of his works, the Philosophy of drama, in particular, we can reconstruct his views and read the message hidden within them. Perhaps it was intentionally intended by the philosopher of hope to induce recipients of his legacy to participate actively in this great, ongoing discourse on the subject of man and his world – the being testifying to his own humanity.Wolność stanowi jeden z głównych problemów refleksji etycznej Józefa Tischnera. Tischner nie stworzył systemowej filozofii wolności, nie skonstruował uporządkowanej drogi do wolności jako dramatu. Zgłębiając jego dzieła, w tym zwłaszcza Filozofię dramatu, można jego poglądy rekonstruować, można odczytywać płynące z nich przesłanie. Być może taki w zamyśle był celowy zamiar filozofa nadziei, skłaniającego odbiorców jego spuścizny do aktywnego włączenia się w ów wielki, trwający nieustannie dyskurs na temat człowieka i jego świata, istoty zaświadczającej swoje człowieczeństwo

Nowe na stary temat. W stronę współczesnego ujęcia kwestii żydowskiej

Żyjemy w takim dziczejącym wieku (czy aby żelaznym, a nie kamiennym?), że samo postawienie kwestii żydowskiej domaga się usprawiedliwienia. Czucie jest przytłumione, a sumienie pali: jeśli jeszcze nie spłonęło, to przyzwoicie zostało zwęglone. Wylewające się zło służy za ochronną przykrywkę dla reakcji moralnych. W Niemczech i we Francji dziesiątki tysięcy Żydów marnieją w obozach koncentracyjnych? — Ale w Rosji w obozach są miliony nie tylko Żydów, ale wszystkich narodowości. - Hitler zarządził fizyczną eksterminację całej żydowskiej populacji w Polsce, a teraz, prawdopodobnie, również i na Ukrainie? - Ale inne narody, na przykład Polacy, także są wyniszczani świadomie i planowo. - Takie odwrócenie (отвод), właściwe dla naszych czasów (większe zło usprawiedliwia mniejsze), samo w sobie świadczy o ciężkiej klęsce poczucia moralnego. Kierując się instynktem samozachowawczym, człowiek stara się zagłuszyć swoje sumienie: żyć z wilkami - wyć jak wilk (Fragment tekstu)