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1
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Koncepcja człowieka a pozytywny porządek świata

100%
Stępniak M.
Annales. Etyka w Życiu Gospodarczym
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2012
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vol. 15
61-71
EN
Looking at the modern events shouldn't we claim that it is impossible to create the positive order of the world there where the human souls are running wild? This strict but at the same time full of realism statement of the Head of the Catholic Church taken from the encyclical on the Christian hope has often appeared in the social teaching of the Church in the recent years, it is repeated in a different form during the Benedict XVI's meetings with the high and mighty of this world and the faithful. This „decline of the souls” is the first reason for the economic crisis. It is a challenge which must be faced by the goodwill people. The rejection of the natural law and the God's law expressed in the Decalogue does not make a human being happier but it introduces divisions, social conflicts and the exploitation. Therefore, the moral revival of people and societies, the respect for human dignity and people's natural rights must go hand in hand with the wise political and economic activities in order to solve the modern „social issue”. Without the moral revival, all other solutions, which can be expected looking for example, at the Polish political scene after the last election, sooner or later will turn against the human being and will cause the irretrievable social damage.
2
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Duchowe i moralne implikacje chrztu według Marka Eremity

84%
Kamczyk W.
Collectanea Theologica
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2019
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vol. 89
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issue 1
15-32
EN
By taking up baptismal issues in his writings, Mark the Ascetic respondsto the tendencies of the Messalians, who denied the value of baptism. Pointingto the consequences of this sacrament, he emphasizes its effectivenessin terms of being freed from the consequences of Adam’s sin, as well asrestoring freedom and the ability to fulfill the commandments. He highlightsthe priority and efficacy of grace given in a secret manner in the time ofbaptism. He reminds, however, that baptism does not deprive man of freewill, but baptism can support it in fulfilling the Law of God. He also emphasizesthe mysterious indwelling of the entire Holy Trinity in the heartof the baptized, as well as its effects. For Mark the Ascetic, baptism itselfis also a “placing in the paradise of the Church”, which he understands asthe ability to perform acts of love towards brethren.
3
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Spiritual and Moral Implications of Baptism According to Mark the Hermit

84%
Kamczyk W.
Collectanea Theologica
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2020
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vol. 90
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issue 5
505-522
EN
By taking up the problem of baptism in his writings, Mark the Hermit responds to the tendencies of the Messalians, who denied the value of baptism. Pointing to the consequences of the sacrament, he emphasizes its effectiveness in terms of being rescued from the corollaries of Adam’s sin, restoring freedom and the ability to fulfill the commandments. He emphasizes the priority and efficacy of grace given in a secret manner at the time of baptism. He reminds, however, that baptism does not deprive man of free will, but it can support it in fulfilling the law of God. He also emphasizes the mysterious indwelling of the entire Holy Trinity in the heart of the baptized and its activity. For Mark the Hermit baptism itself also involves “being placed in the paradise of the Church,” which he understands as the ability to perform acts of love towards one’s brothers.
4
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Funkcjonowanie kanonicznego porządku prawnego. Prawo Boże, prawo ludzkie, prawo czysto kościelne w prawie kanonicznym

67%
Dzierżon G.
Kościół i Prawo
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2021
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vol. 10 (23)
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issue 1
45-55
EN
The author of the article discusses the functioning of the canonical legal order. He proves that ecclesiastical law cannot be perceived positivistically since it is founded on God’s law and not man-made law. It plays a constitutional role in this system but, on the other hand, sets boundaries to interpretation and application of canon law. The base for canon law is theological principles. From the ontological perspective, God’s law is invariable because permanence is one of the attributes of God. However, from the historical point of view, since this law is addressed to people, its invariability does not refer to the formulation of law but to the positive substratum of law. Therefore, God’s law is declared by the ecclesiastical legislator in a specific historical context. Thanks to their perceptive capabilities, the person is able to describe this law and spread it. This proves that one cannot disregard the human factor in designing the ecclesiastical legal system. In the author’s opinion, indication in the doctrine of the different layers of the legal system, such as God’s law, human law, and solely ecclesiastical law, is of a theoretical and legal nature. The purpose of using the category of solely ecclesiastical law is to differentiate it from God’s law and man-made law. Still, God’s law remains the keystone and foundation of all norms. The ecclesiastical power cannot therefore make any law which would stand against the law of God.
PL
W zaprezentowanym opracowaniu Autor podjął namysł nad funkcjonowaniem kanonicznego porządku prawnego. Wykazał on, iż prawa kościelnego nie można postrzegać pozytywistycznie. Fundamentu tego systemu nie tworzy bowiem prawo ludzkie, ale prawo Boże. To ono w systemie pełni z jednej strony funkcję konstytucyjną, z drugiej zaś określa granice interpretacji oraz aplikacji prawa kanonicznego. U podstaw prawa kościelnego leżą pryncypia teologiczne. Ontologicznie prawo Boże jest niezmienne, ponieważ jednym z atrybutów Boga jest niezmienność. Historycznie natomiast jest ono prawem adresowanym do ludzkości. Dlatego też niezmienność dotyczy substratu materialnego prawa, nie odnosi się do sformułowania prawa. Prawo Boże jest zatem deklarowane przez ustawodawcę kościelnego w konkretnym kontekście historycznym. Ze względu na swą zdolność percepcyjną człowiek jest zdolny je opisać i rozpowszechnić. W tworzeniu kościelnego systemu prawnego nie można więc abstrahować od czynnika ludzkiego. Zdaniem Autora, wskazywanie w doktrynie na poszczególne warstwy systemu prawnego, jakimi są prawo Boże, prawo ludzkie, prawo czysto kościelne ma charakter teoretycznoprawny. Występowanie kategorii prawa czysto kościelnego służy przede wszystkim odróżnieniu tego prawa od prawa Bożego i prawa ludzkiego. Prawo Boże jest zwornikiem i wyznacznikiem wszelkich norm. Władza kościelna zatem nie może stanowić prawa, które byłoby sprzeczne z prawem Bożym.
5
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W nurcie wyzwań ludzkiego życia

67%
Neumann J.
Studia Teologii Dogmatycznej
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2015
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vol. 1
EN
The contemporary man, and perhaps especially Christian, feels himself torn in to direction. On the one hand, he wants to be a good Christian, and he is moved in the direction of worship, adoration and faith in Christ. On the other hand, he believes in man and man’s eff ort to build up the world, in human progress, in diff erent philosophy and political conception, in human potential to build the future. Both of these directions seem good and deserving of all his eff ort, but they seem to be two diff erent directions. There is an apparent conflict between the upward impulse of faith, worship, adoration and the forward in the direction of faith only in man, faith in the liberally world, faith in human progress, faith in economy and political philosophy. This apparent conflict between man’s upward impulse toward God and his forward impulse toward progress results in a spiritual dualism. Therefore a man in our time will better know himself and reality of the progress of the world in the authentic value of our civilization too. On the way of renovation of his life in the faith’s dimension, has a man the possibility to find the motivation to live in the new light of God’s love.
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