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1

Geneza współczesnego abortyzmu i jego przejawy

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Królikowski J.

Sympozjum

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2017

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nr 1(32)

87-104

PL

Dyskusje nad wciąż aktualnym zagadnieniem przerywania ciąży koncentrują się obecnie na problemie jego godziwości, czyli na aspekcie moralnym, oraz dopuszczenia go przez prawo pozytywne, czyli na aspekcie legislacyjnym. Przeciwnicy przerywania ciąży odwołują się do argumentów, które – jak się wydaje – powinny spotkać się z powszechną aprobatą, a tym samym wpływać na dokonywane wybory i na ogólną mentalność. Jest jednak faktem niedomagającym się specjalnego dowodzenia, że te argumenty wciąż są mało znane albo są wprost odrzucane. Dla zrozumienia istniejącej, dość paradoksalnej, sytuacji jest konieczna analiza historyczno-kulturowa genezy abortyzmu, rozpowszechnionego w dzisiejszych wypowiedziach zwolenników przerywania ciąży, wpływającego jednak w dużym stopniu na traktowanie problemu w naszych czasach i na dokonywanie jego spłyconej oceny etycznej. Należy sądzić, że dopiero na gruncie pogłębionego rozumienia zachodzących zjawisk, a przede wszystkim ich przyczyn będzie można podjąć bardziej adekwatne środki służące obronie życia na jego początku, która jawi się jako fundamentalny wymóg obrony cywilizacji miłości wobec narzucającej się ostentacyjnie kultury śmierci.

EN

The debates concerning the problem of termination of pregnancy are currently concentrated upon the question of its decency, namely, on its ethical aspect and on the issue of the acceptance by positive law, that is on legislative aspect. The adversaries of termination of pregnancy refer to arguments which – as it seems – should meet with universal approval and by the same token should have influence on decisions and general morality. However, it appears to be quite self-evident that these arguments are still not known enough or they are simply rejected. For the understanding of this, rather paradoxical, situation it is necessary to analyse the historical and cultural origins of abortionism which affects considerably the point of view of the proponents of termination of pregnancy and which today has massive influence on the public perception of the problem and on its oversimplified ethical assessment. Therefore, only the profound understanding of the on-going events, all the more their reasons will make it possible to take more adequate steps towards the defence of life from its beginning, which manifests itself as the fundamental requirement of the defence of a civilisation of love as opposed to the obtrusive and ostentatious culture of death.

2

Trynitarno-chrystologiczne perspektywy teologii małżeństwa

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Królikowski J.

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tom 2

EN

Although the relation between the mystery of the Holy Trinity and the sacrament of marriage was always treated as a minor issue, it has been present in the theology for ages. It is usually situated in the context of the searching for the “traces” of the Holy Trinity in the creation. The crucial moment in the theological approach to the relation between the mystery of the Holy Trinity and marriage was the reversal of the problem in question: marriage is not only a trace of the Holy Trinity in the world – as it is in classical theology – but rather it is expected to become an active reflection of the Trinity in the relations between husband and wife, in their mutual attitudes and it is supposed to express itself in the mission undertaken and fulfilled by husband and wife especially in their uniting and simultaneously fertile love. The Holy Trinity, especially as a mystery of the everlasting and rejoicing love, for a married couple should serve as a point of reference to understand their marital identity and to shape their mutual relations which express this identity. Trinitarian and Christological theology provide a rich material for a deepened understanding and recognition of the teaching of the former Popes who consistently emphasize the need of situating the fundamental questions regarding vocation, nature and mission of marriage in direct reference to the mystery of the Holy Trinity and the mystery of Jesus Christ. Theological perspectives unambiguously abiding by the conclusions of the theology of creation and natural law open an exceptionally broad view on marriage being the fundamental human and Christian reality, and at the same time a great mystery which has its origin in the highest mystery of the God in three Persons and which is fully revealed in Jesus Christ, the incarnated Son of God who died on the cross in kenotic love. Therefore it is primarily a perspective of personalism deeply rooted and directed Christologically. The mutual self-giving of husband and wife in the sacrament of marriage is a remarkable testimony given to Christ, since fidelity expressed in marital attitude reflects radicalism and greatness of love proved once and for all on the Christ’s cross. The fertility of physical union of man and wife reflects not only the immeasurable fertility of Christ’s death for mankind, but also the infinite fertility of Trinitarian communion which pours out on every created reality and becomes its original point of reference.

3

„Stała pokusa wiary”. Współczesne bałwochwalstwo i jego geneza

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Królikowski J.

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tom 3

EN

Looking at some reputedly religious phenomena in today’s world we could openly ask whether these phenomena don’t fall, in certain cases, into a category of a new kind of idolatry which means replacing God with a creature. It is the world of human sensations and experiences that should be especially taken into consideration, sensations and experiences which are often regarded as religious or which, in some cases, undergo the process of absolutisation, whereas this is only a kind of concentration on oneself or on a particular thing. It has been noticed quite accurately, that modern times can be characterised by a shift “from wooden idols to spiritual idols”. Therefore, there is an urgent need for philosophical and theological perspective on this broad sphere of experiences, and for a question whether those experiences create new idols and, by the same token, whether they are idolatrous in character. To answer these questions responsibly and coherently we have to define the origins of idolatry and concurrently find the appropriate criteria which will enable us to evaluate theologically respective phenomena which may appear questionable. This very issue constitutes the subject of this study.

4

Zrzeczenie się urzędu papieskiego – dopuszczalny wariant czy instytucja?

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Królikowski J.

Sympozjum

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2016

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nr 2(31)

185-202

EN

On 11 February 2013, Pope Benedict XVI announced, quite unexpectedly, that he decided to vacate the Holy See after his eight-year-papacy. The Pope’s decision soon became a fact, evoking manifold reactions within the Church and inspiring theological and canonical reflection. Numerous questions has been raised about the sense of the Pope’s resignation and its repercussions. In fact, a phenomenon of such importance and its tremendous overtone have to become a subject of an analysis directed at the present Church and the future as well. Therefore, we ask, at this point, about certain theological aspects of the resignation of the Pope from the office and about its consequences. We recognize the Pope’s decision to be legitimate and decent – the matter is indisputable. However, a question may be raised, namely, whether accepting this fact is enough for correct interpretation of this event and for speculation whether in future the Pope’s deed should become a standard. Is it right to introduce “an institution” of pope emeritus in the Church. We agree with cardinal Walter Brandmüller, who stated that: “The resignation of the pope is possible, and it has been done. But it is to be hoped that it may never happen again”.

5

Kult Najświętszego Serca Jezusa szkołą polityki chrześcijańskiej

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Królikowski J.

Sympozjum

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2015

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nr 1(28)

107-122

EN

It is impossible to derive any political programme from the worship of the Sacred Heart of Jesus, since it is not the aim of it. Its central idea is the shaping of human life, so that it fully express itself and mature in relation to God, and concurrently develop the most adequate reference to earthly life. It means then that we can rightfully ask about what “form” could be given to political activity which has its source and derives from the worship of the Sacred Heart of Jesus. Analysing the stated question in this particular way, we can focus on several fundamental issues, signifi cant for Christian political commitment. Th e worship of the Sacred Heart strengthens the conviction that politics is a work of love, and emphasises the integral approach to man as a being of internal unity. When the church worship is rightly understood it may serve as a starting point for conclusions dealing with the separation of the sacred from the secular. Finally, the authentic worship points out to the need of defence of human nature and treating it as the major principle of conduct. In this general meaning the worship of the Sacred Heart advises how the Church may contribute to politics.

6

Jaka prawda? Jaka wolność? Propozycje do dyskusji z kulturą współczesną

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Królikowski J.

Sympozjum

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1998

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nr 2(3)

117-129

PL

Jaka prawda? Jaka wolność? Propozycje do dyskusji z kulturą współczesną

7

Kościół i świat. Wzajemne relacje w perspektywie II Soboru Watykańskiego

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Królikowski J.

Sympozjum

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2016

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nr 1(30)

27-44

EN

The church is in service to mankind – this fundamental conviction, which seemingly has been losing its value due to the ideological manipulation of the Church’s voice or by depriving it of its right to realize this service, spurs the increased reflection on the theological rudiments of this belief. The point is to direct the real actualization of fundamental and brave problematics concerning the mutual relations of the Church and the world, which was greatly emphasised by Second Vatican Council in the pastoral constitution Gaudium et spes. It appears that when trying to find grounds for ministerial role of the Church with respect to the world, we should bear in mind the triple relation of the Church and the world, which may be described schematically by three appropriate principles, close to each other in terms of their formulation, but semantically suiting well the issue in question. They are: the principle of communion, the principle of autonomy and the principle of transcendence. The meaning and restrictions of each of these principles manifest themselves when they are considered in general perspective, which is determined by redemptive aim of the Church, which can be fully attained only beyond earthly stage of its existence. This article focuses on the three mentioned principles, pointing at their specificity and ecclesiological meaning.

8

Kryzys władzy w Kościele i kolegialność

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Królikowski J.

Sympozjum

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2017

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nr 2(33)

193-209

PL

We współczesnym Kościele mamy niewątpliwie do czynienia z kryzysem władzy. W Kościele już dość dawno realistycznie zdano sobie sprawę z tego faktu, co wyraźnie potwierdziły debata II Soboru Watykańskiego oraz wypowiedzi dotyczące tej delikatnej materii. Dokumenty soborowe w wielu miejscach podejmują to trudne zagadnienie, chociaż nie wyprowadzono z nich jeszcze całościowego i odnowionego rozumienia władzy i jej sprawowania w Kościele. Mając na uwadze właściwe głoszenie Ewangelii, musimy zagadnienia władzy w ogóle, a władzy świętej i duchowej w szczególności, podjąć w sposób zdecydowany i otwarty, zgadzając się w punkcie wyjścia na wprowadzenie koniecznych uaktualnień. W tym miejscu zwracamy uwagę na fakt, że zwłaszcza wprowadzone w nauczaniu soborowym zagadnienie kolegialności jawi się jako ważna, a nawet kluczowa próba odpowiedzi na kryzys władzy. Proponujemy niektóre uwagi na ten temat, a zwłaszcza podkreślamy konsekwencje, jakie wynikają z tego pojęcia dla rozumienia współodpowiedzialności za Kościół, która jawi się jako fundamentalne przesłanie II Soboru Watykańskiego. Kościół jest przede wszystkim Kościołem Jezusa Chrystusa, ale troska o niego jest powierzona wszystkim wierzącym.

EN

The modern Church is undoubtedly troubled by a crisis of authority. This actual problem has been noticed quite long ago, which was clearly acknowledged by the session of the Second Vatican Council and the statements made there concerning this delicate issue. The conciliar documents touch upon this difficult matter at numerous points, although there has been no holistic and renewed conclusion drawn yet dealing with the issue of the authority and its exercise in the Church. Having regard to the appropriate preaching of the Gospel, we have to discuss the question of authority in general and the question of the holy and spiritual authority in particular, in an open and decisive way agreeing from the start to certain necessary actualisations. Here we point out that the idea of collegiality introduced in conciliar teaching manifests itself especially as an important or even key attempt to answer to the crisis of authority. We propound certain ideas dealing with the notion, but mostly we emphasise the consequences which stem from this idea for the understanding of joint responsibility for the Church, which appears to be the fundamental message of the Second Vatican Council. The Church belongs to Jesus Christ, however all the believers are summoned to take care of it.