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1

Pacem in terris – magna charta pokoju

100%

Burkat J.

Sympozjum

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2013

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issue 1(24)

45-59

EN

The author of the article shows the intent and the features of Pacem in terris which makes this document the magna charta of peace. At the first place it is presented the structure of the Encyclic. According to John XXIII peace is not a given state of things, but a result of order and justice in a society and in the world. In any society and in the world there should be respected human rights. But on the other side it is necessary to keep in mind that to every right corresponds a duty, because there is a reciprocity of rights and duties between human persons. Peace is the highest common good; “nothing is lost by peace; everything may be lost by war”. Presently everybody has to realize that the true and solid peace between nations consists not in equity of arms, but in mutual trust. Additionally, peace is not a reality which is achieved once forever. It has to be gained and build. Building peace is an universal duty. This is primarily a tusk of the politicians, but also a tusk of every person. The first step in this engagement for peace is a peace in man’s oven heart, because there can be no peace between men unless it takes place within each one of them. Only under this condition peace can be achieved on the society and between the nations.

2

Antropologiczno-aksjologiczny wymiar encykliki Pacem in terris

100%

Podgórski R. A.

Sympozjum

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2013

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issue 1(24)

61-71

EN

The author of the article undertakes analysis of the Encyclic Pacem in terris from two perspectives: anthropologic and axiological. The starting point of the Document is thesis that peace has been always an important common good. Presently, because of the nuclear weapons, different states posses, peace becomes the highest common good. Eventual nuclear war would be able to annihilate the whole population of the world and destroy our culture. Peace, however, is not a given state of things; it is a dynamic process. It has to be gained and build. The most important way of building peace is creation of the society in which human rights are respected. There are two reasons for such a respect for human rights: anthropologic – every man is a human person, and flowing from the Christian faith – human persons are equals in front of God, because they all are God’s creations, redeemed through death and resurrection of Jesus Christ, Son of God. There is, however, a reciprocity of rights and duties. Therefore those, “who claim their own lights, yet altogether forget or neglect to carry out their respective duties, are people who build with one hand and destroy with other” (PT, 30).

3

Rola katechezy w wychowaniu do pokoju w pięćdziesiąt lat po encyklice Pacem in terris

80%

Offmański A.

Sympozjum

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2013

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issue 1(24)

113-135

EN

Educating for the virtue of peace is one of the key issues of the Church’s mission. It was also placed amongst the socio-cultural transformations of the XX century, becoming a leading theme after the issuing of two encyclical letters by Pope John XXIII – Mater et Magistra and Pacem in terris – dedicated to social problems. In catechesis related to the time of the Council one can find reflections of attempts to educate for pro-peace attitudes. Despite the fact that Vatican Council II did not issue any document directly related to catechesis, nevertheless the Council inspired numerous formulations and indications in catechetical literature which focus on existential concerns and finding a way to dialogue with the contemporary world. Parochial catechesis as well as the teaching of religion – after its return to Polish schools – undertakes the education for peace within the framework of axiological thinking. When referring to the teaching of the Counciliar and post-Conciliar popes, catechists look to accomplish the idea of peace presented in Pacem in terris by using four “pillars” or principles: truth, justice, love and freedom. It is important to underline at this point that the dialogue that aims at arousing a common concern for peace must respect the natural law and safeguard the dignity of every human being. In the post-modern world are not these values becoming rather “meaningless”? This is the leaning of the article’s author.

4

The Relationship between Theology and Law on the Basis of the Encyclical Pacem in terris of John XXIII

61%

Grzenkowitz M.

Roczniki Teologiczne

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2021

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vol. 68

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issue 2

83-99

PL

Relacja między teologią a prawem na podstawie encykliki Pacem in terris Jana XXIII Celem niniejszego artykułu jest wyciągnięcie wniosków o charakterze prawnym i teologicznym. Pierwszy podpunkt, który przedstawia prawną wartość i społeczno-polityczny kontekst nauczania papieskiego, pozwala na stworzenie podstaw dla dalszych teologicznych refleksji. Drugi podpunkt pozwala na wyodrębnienie teologii encykliki oraz jej znaczenia dla całości dokumentu. Ostatni podpunkt ujawnia, w jaki sposób prawne i teologiczne elementy przenikają się w tekście encykliki i jakie ma to konsekwencje dla eklezjologii i metodologii badań na styku teologii i prawa. Niniejszy artykuł przedstawia również wiele wspólnych punktów odniesienia dla teologii i prawa oraz podkreśla ich metodologiczną i wewnętrzną autonomię. Encyklika Pacem in terris Jana XXIII jest twórczą propozycją dla współpracy między teologią a prawem, w ramach której papież kieruje się zasadą skuteczności w postaci pragnienia, żeby stworzony przez niego katalog był nie tylko teoretyczny, ale faktycznie przestrzegany. Jego nauczanie koncentruje się na tematyce pokoju jako przede wszystkim prawnej kategorii, a zatem decydującej dla sprawiedliwego charakteru prawa jako takiego. Ze względu na związek między pokojem, Bożym porządkiem i misją Chrystusa istnieje przestrzeń wspólna dla spraw doczesnych regulowanych przez prawo oraz nadprzyrodzonych, które są przedmiotem teologii. Istnieją dwa alternatywne modele jedności ogólnoludzkiej: naturalny i kościelny. Mają one komplementarny charakter jako dwie drogi prowadzące do wspólnego celu i przyjmują postać dążenia do powszechnie upragnionego pokoju na ziemi i zjednoczenia ludzkości w Chrystusie, który jest samym pokojem. Papież używa języka prawnego, który charakteryzuje się otwartością teologii na prawo i odwrotnie. Do jego cech należą: realizm poznawczy, uniwersalne terminy, uniwersalne tematy, skuteczność społeczna, naturalizm prawny oraz wzajemna inspiracja.

EN

The above research permits one to draw legal and theological conclusions. The first sub-point, presenting the legal value and social-political context of the papal teaching, permits the creation of a foundation for the following theological considerations. The second subpoint permits for the separation of the theology of the encyclical and its meaning for the whole document. The last sub-point reveals in what way the legal and theological elements intersect in the encyclical’s text and what consequences this has for ecclesiology and the methodology of research at the intersection of theology and law. This article presented many mutual points of reference for theology and law and emphasized their methodological and substantive autonomy. The encyclical Pacem in terris of John XXIII is a creative proposal for the cooperation between theology and law, in which the Pope follows the principle of efficacy, which is the desire that the catalogue created by him is not only theoretical but also actually used. His teaching focuses on the theme of peace, which seems to assume the meaning that has already placed on justice, and the Pope seems to make it the centre of all international relations. That, in turn, allows to distinguish peace as a clearly legal category and so decisive for the just character of law itself. Because of the connection between peace, God’s order and Christ’s mission, there is a perfect intersection between temporal matters regulated by law and supernatural ones, which are the subject of theology. There exist two alternative models of the unity of humankind: the natural and the ecclesial. They have a complementary character as the two paths leading to a common goal and take the form of attaining the commonly desired peace on earth and the unification of humanity in Christ, who is peace himself. The Pope uses legal language, which has characteristics manifesting the openness of theology to law and vice-versa. Among them are cognitive realism, universal concepts, universal themes, social efficacy, legal naturalism, and mutual inspiration.

5

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36%

Ptak R.

Sympozjum

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2013

|

issue 1(24)

5

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Pacem in terris – magna charta pokoju

Antropologiczno-aksjologiczny wymiar encykliki Pacem in terris

Rola katechezy w wychowaniu do pokoju w pięćdziesiąt lat po encyklice Pacem in terris

The Relationship between Theology and Law on the Basis of the Encyclical Pacem in terris of John XXIII

Od redakcji