Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

LOVE OF ONE’S HOMELAND IN PERSPECTIVE OF THE CHRISTIAN VOCATION TO HOLINESS.
Summary
A Christian expects a full realization of God’s Kingdom. Heaven is his true homeland. However, he lives an earthly life. The Christian vocation is to promote God’s Kingdom on Earth. In considering the Christian vocation to holiness, Christian love for one’s homeland becomes the dictate of one’s conscience. It is connected with a feeling of duty and responsibility for the homeland. Patriotism isn’t only a human value. Its origin is love of God. Love of one’s homeland is even mentioned in Jesus’ teaching. True patriotism derives from the keeping of the commandment of love. Such behavior guarantees social justice and lasting peace between all people. This rule considers especially those who form a nation. Belonging to a nation obliges people to undertake moral responsibility of acting for the benefit of their homeland. One’s concern for the nation should not be limited to knowledge of the past and of traditions. It’s about one’s personal contribution to the act of creating the present reality in the spirit of the gospels.

THE DIVINE LITURGY OF SAINT JOHN CHRYSOSTOM AS A HYMN AND SOURCE OF LOVE
Summary
Jesus constituted Eucharist in the atmosphere of love: „having loved His own who were in the world, He loved them to the end” (Joh 13:1). It is especially stressed in the anaphora and all The Divine Liturgy of Saint John Chrysostom.
In this article author considers liturgical hymn about God’s source of love and he recalls 150th anniversary of the Congregation of the Resurrection’s participation in the mission in aid of the Bulgarian Union. First of all he shows genesis of this congregation. Next he analysis a history of its work in Bulgaria: years of beautiful and creative apostolate, the difficult and tragic time of war, and after that the period of communistic regime. The great works of this congregation were canceled and some of friars were imprisoned. Members of the Congregation of the Resurrection treated a time of prisoning as a „second university” and to the end of their lives they served to the people with joy.

DER HEILIGE GEIST UND DIE MORALLEHRE DES HL. PAULUS.
Zusammenfassung
Seit vielen Jahren sieht man Bemühungen der Theologen um eine Erneuerung der katholischen Morallehre. Die Erneuerung der Moraltheologie ist mit der Heiligen Schrift stark verbunden. Die Bibel soll die Seele der Moraltheologie sein - wie man in den Dokumenten des II. Vatikanischen Konzil liest. Eine besondere Rolle in der Vervollkommnung der Morallehre kommt dem Studium über die Aussagen des hl. Paulus zu. Er ist überzeugt, dass das moralische Gute eine Frucht des Heiligen Geistes ist. So ist es mit der Liebe, mit der Freiheit und mit allen Werten.
Für den Apostel Paulus ist es ganz klar, dass die ethische Handlung eine Frucht des Glaubens ist. Das Dogma und die Wirkung bleiben einig. Der Mensch soll offen sein, das Licht des Heiligen Geistes anzunehmen.
Schlüsselwörter: Freiheit, Heilige Geist, Liebe, Moraltheologieeihe

PROMOTION OF THE FAMILY IN CANON LAW. Comments in light of § 1 can. 226 of Code of Canon Law.
Summary
Two remarks of John Paul II from his Letter to families (1994) constitute landmarks of the contemporary Magisterium de familia christiana. „The family itself – says number 19 of the document – is the great mystery of God. As the »domestic church«, it is the bride of Christ. The universal Church, and every particular Church in her, is most immediately revealed as the bride of Christ in the »domestic church« and in its experience of love: conjugal love, paternal and maternal love, fraternal love, the love of a community of persons and of generations”. This statement correlates with a part of number 17 of the said letter: „As a community of love and life, the family is a firmly grounded social reality. It is also, in a way entirely its own, a sovereign society, albeit conditioned in certain ways. This affirmation of the family’s sovereignty as an institution and the recognition of the various ways in which it is conditioned naturally leads to the subject of family rights”. As P.J. Viladrich rightly observed, a creative academic reflection on a convergence of meaning resulting from the both famous notions „domestic church” and „sovereign family” may contribute to implementation of a postulate to place family in a central position of systematics of the canon law. Christian family has an unquestionable constitutional and legal place in the Church and a society. What is at stake here is „a primary basic structure around which the people of God is build up, configured and fundamentally organised” (J. Hervada). Representatives of the so called „Spanish school” unanimously point at the canon – key to a new placement of a family in a canonical legal order. If the science of canon law still has got a task to introduce a congruent system of family law, a peculiar catalyst and a starting point of its fulfilment may be a formula of canon 226 § 1 of the Code of Canon Law which states that: „According to their own vocation, those who live in the marital state are bound by a special duty to work through marriage and the family to build up the people of God”.

IDEM VELLE ATQUE IDEM NOLLE. AMOR AMICITIAE IN HE BEGINNING OF THE PAPAL TEACHING OF BENEDICT XVI
Summary
The present article is concerned with a multi-dimensional analysis of the problems of friendship, which was conducted by Pope Benedict XVI at the initial stage of his papal teaching. Pope Ratzinger made numerous references to the ancient writer Sallust’s famous adage „Idem velle atque idem nolle”. The Pope bases his vision of amor amicitiae on the foundation of God (Christ), which leads to friendship with everyone loved by God. The paragon of friendship is the Good Samaritan from the Gospel.

Summary
This article presents the issue of the preferential option for the poor that appears to be a natural consequence of the social love. At first the author presents poverty as an expression of a great injustice in the world and later on points at historic ori¬gins and evolution of the preferential option for the poor presented in the Catholic social teaching. In the final part of the article the author reflects upon the question, whether the option for the poor is a theological passe, or still constitutes a living element of the social teaching of the Church especially with its regards to relation between justice and love.