Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

JOHANNES PAUL II - DER LEHRER DER MORAL
Papst Johannes Paul II war und ist weiter ein großer Lehrer der Moral. Der vorliegende Artikel hat ein Ziel, diese Wahrheit zu zeigen. Karol Wojtyla und später Johannes Paul der Zweite geht davon aus, dass der Mensch eine Person ist. Der Ausgangspunkt seiner Analyse ist die Erfahrung der Person. Diese Erfahrung zeigt die Würde des Menschen und seine Transzendenz durch die Taten. Der Mensch kann entdecken in seinem Gewissen die Wahr-heit über sich selbst. Sein Hauptwerk die Person und die Tat öffnet den Weg zur personalis-tischen Auffassung der Moral in der ganzen Lehre des späteren Papstes Johannes Paul der Zweiten. In dieser Lehre die Moral ist eng verbunden mit der menschlichen und christli-chen Berufung, mit der Umkehrung in der pluralistischen Welt und mit dem Prinzip des Christus Nachahmens. Dieser "christomorfizm" der Moral ist eng verbunden in der Lehre des Papstes mit der erneuten Vision der christlichen Eschatologie.

DIE FIRMUNG IM GESAMTBILD DER CHRISTLICHEN MORAL

HOMO SUPERMERCATUS – A MAJOR MORAL CHALLENGE FOR PREACHING.
Summary
Human is „moral being” regardless of conditions and the times in which he lives. It results from the fact, that human is a person, it means that he is spiritual-corporeal being, someone who is rational and independen. Despite the fact that the man is exposed to McDonaldization, subjected to numerous crises, it should be noted that he is still religious being and occurred processes did not deprive him of religious sense. Human is still sensitive to religious questions, even though he looks very often for answer outside Christianity, which is old – fashioned in media. It is essential challenge not only for preaching but also for whole Christian formation.
A long time ago, Maurice Blondel said, that: „the times are the same like people are”. As it is known people are either moral good or moral bad. Tertium non datur. This also applies to human morality, which today is sometimes labeled as homo supermercatus. An important challenge is consumerist life style of many people, who live most of the time without awareness of development of appropriate hierarchy of values and necessary spiritual needs. These people usually satisfy their material needs without thinking of human dignity and their Christian vocation.
Homo consumens – is a person, who is suspended between gift and commodity. Detailed sociological and psychological analysis give us a lot of arguments about the behavior of present – day human. This man seems to have many features, which indicate that, „he desires to have more”, instead of „to be a human more and more”. Today, principle is known: I consume, therefore I am.
Strong influence of ethical utilitarianism on daily culture of life was noticed long ago. For example – in the book The New Economic Gospel of Consumption, written by E. Cowdrick in 1927, we can find interesting opinion, that we live in times, when people are forced to regular consume of goods and services. It also impinges on assessment of current homiletic thinking.
Author emphasizes, using criteria from ethic of J. Woroniecki, that the human always was and is just jealous, mistrustful, suspicious and first and foremost selfish and very greedy. It causes, that he is a person of many crises, which can be solved effectively by homiletic teaching.
Analyzing behavior, attitudes and basic sources of numerous crisis (identity crisis, family crisis, political crisis, educational crisis etc.) of consumerist human, author develop thought of Marciano Vidal, that this person is a man of „lost ethical home”.
Under the pulpit and before the alter – we do not have today – saying colloquially – „empty people” and „neuter people”. We have deeply hurt people in their humanity. Moreover we have people with many difficulties in faith. There are difficulties arising from human life experience and civilization’s difficulties. It turns out that only Christianity, with its integrity of salvation, is able to help such people effectively.

MORALITY AND LIVING THROUGH A HISTORIC TIME
Summary
A human existence is inevitably inscribed in experiencing time. „For everything there is a season, and a time for every matter under heaven...” (Ecclesiastes 3:1-8). Historicity of man and awareness of this historicity makes him special among the creation. The same applies to human morality.
Human morality, as the author assumes after Saint Augustine, is conditioned by the past, present but also the future of man (Confessions XI, 14,17). Experiencing a historic time can be seen in the so called cirmunstantiae vitae. They are decisive when it comes to quality of each „moral deed”. What is also at stake here, is the fact, that experiencing a historic time decides upon moral quality of human thoughts, deeds and lifestyles. There is no man outside time and history. The same applies to human morality. Moral „biographies” are always historic. It means that „times are as morality of men is like”: good or evil. This calls for responsibility for the gift of time.
A man is mortal (homo viator), but his earthly existence is a „preparation” and „introduction” to eternity. Hence responsibility for eternal salvation is the most important moral responsibility of every man.
In the second part of the paper the author claims, following Maurice Blondel, that „times in each generation are hard...”. Human morality therefore can be found „between heroism and bestiality...”.
It is not insignificant that history „may flow against the current of human conscience...”. This is the truth derived from poetry of young Karol Wojtyła by Karl Dedecius.
A man, each in his own way, experiences his time. One can live through one’s time in various ways: chaotically, confusedly and randomly, or very responsibly. „Time perspective” is another important factor for human consciousness. In „long -time perspective” for example one can see more clearly „quality” of human life. One has a better view on bygone phenomena and experience, since they are viewed as continuity „towards eternity”. Among multiplicity of historical phenomena one of the most pivotal ones are experience of failures, catastrophes, but also heroic deeds. It is said that „history is a teacher of life”, but it is also true that „there is few, who are able and willing to learn these lessons...”.
There is no human biographies „outside history”. This allows us to discover specific „strings of events”, but also lines of evangelical development, in spite of numerous weaknesses. Ultimately eternity awaits all of us. May God grant us all a happy one.

“All God’s Commandments are true”
Summary
We are living in a multi-standard culture. These are usually legal provisions. The number of bureaucratic regulations is also great. Each institution is created by numerous legislation processes. There are also, known for centuries, moral norms. Each type of morality has its own structure of norms and behaviour principles. Since the end of the 19th century situational ethics and moral relativism have been spreading in the western culture. It questions the existence of universal and commonly applicable moral norms. The God’s commandments (Decalogue) are particularly negated. It is often said about selective obeying the Ten Commandments. That is why it is urgently needed to remind the binding power of The Commandments. Of course, the Ten Commandments should be interpreted in the context of the New Testament. Today, at the core of this interpretation, there lies a christological criterion. It means that all of the Ten Commandments (lex naturalis, Decalogue, lex evangelica) are being fulfilled in the two Great Commandments of the love of God and neighbour. A visible example of not complying with the Commandments is the culture of death that exists nowadays. It is a sign of not only atheism but also the destruction of humanity.

“Non violence” and solidarity as Christian response to hate
Summary
Man is a rational and free being. He can choose good or evil. Evil also has various varieties. One can not accept the enlightenment belief that “selfishness will result in altruism”. Selfishness – will always be selfish. Christian morality manifests itself in the ethics of blessing. Hatred, on the other hand, is closely connected with aversion to others, with a bad attitude, disrespect for them, and finally with hostility and hatred. Today hostility and hatred are sometimes narrowed down to the “hate speech”. Already Socrates, Plato, Aristotle, Seneca, or Saint Augustine tried to show the main determinants of hatred. It is based on seven major defects. It is also known that hatred can take on various shapes (odium inimititiae, odium abominantiae). The main manifestation of hatred is all kinds of war. It should be reminded, that St. John Paul II repeatedly, especially during pilgrimages to Poland, referred to the evangelical principle that evil can only be won with good. This principle, in turn, underlies the foundations of the ethics of solidarity with the suffering and persecuted. The ethics of solidarity is inseparable from real human promotion, from eliminating violence in the modern world.

A moral message in pastoral preaching of Jerzy Ablewicz Bishop of Tarnów (1962–1990)
Summary
Proper human development demands a clear moral orientation in life and definition of purpose and of the meaning of human existence. Unfortunately, the phenomena that can be observed in the area of contemporary moral attitudes and actions, seem to confirm the ethical disorientation and mental confusion of man. The boundary between good and evil and between truth and falsehood is blurred. The fundamental moral values are eroding. These occurrences also could have been observed in times in which Jerzy Ablewicz, the Shepherd of the Church of Tarnów, lived and worked. The Bishop in his pastoral ministry tried to present to the faithful a clear and convincing image of life that is truly Christian. A moral message contained in his teaching responded to the most recent challenges of the contemporary time. As a zealous pastor, responsible for the formation and strengthening of the moral life, he gave specific instructions on what should be done to improve the lives of Christians.

DIE MORALTHEOLOGISCHE DIMENSION DER SCHÖNHEIT IN DER LITURGIE
Eine besondere Rolle in der Liturgie fällt der Schönheit zu. In vielen eigenen Aussagen ruft die Kirche nach der Schönheit im Gottesdienst.
Die Schönheit, die zumindest in einer Beziehung von der Kunst gebildet wird, bleibt vom Guten abhängig, dessen Glanz die Moraltheologie entdeckt. "Die Schönheit ist gleichsam der sichtbare Ausdruck des Guten, so wie das Gute die metaphysische Voraussetzung der Schönheit ist. Das haben die Griechen richtig verstanden, die durch die Verschmelzung der beiden Begriffe eine Wendung prägten, die beide Aspekte umfasst: «kalokagathía», das heißt «das Schön-Gute». Platon schreibt darüber: «Die Macht des Guten entflieht in die Natur des Schönen»" (Johannes Paul II, Brief an die Künstler, nr. 3). Wenn das Gute zusammen mit der Schönheit erscheint, bekommt die Schönheit eine theologisch-ethische Dimension.
In der Konstitution des II. Vatikanischen Konzils Sacrosanctum Concilium werden die Gläubigen dazu aufgerufen, an der Liturgie "bewusst, tätig und mit geistlichen Gewinn teilzunehmen" (nr 11). Das stellt an alle, die für die Liturgie verantwortlich sind, besondere Forderungen. Die Liturgie erfordert eine ästhetische Sensibilität der Teilnehmer.
Der Platz, wo die Liturgie zelebriert wird, ist der aus Steinen erbaute Tempel. Aber ein Platz der Begegnung des Menschen mit Gott - der ihn anruft: "tu dies, meide jenes" - ist das Gewissen. Man kann also von einer "Liturgie" sprechen, die sich im Gewissen des Menschen vollzieht. Diese "Liturgie" ruft nach der Schönheit des Menschen, des Partners des Dialogs, der Gott im Gewissen anfängt.
Die Schönheit hilft dem Teilnehmer der Liturgie ein geistig schöner Mensch zu sein. So bleibt die Schönheit nicht nur eine Sache der Ästhetik, sondern auch ein Problem der Moraltheologie. Die Sorge für die Schönheit der Liturgie, die der Mensch in seinem Gewissen erfährt, wird zu einer ethischer Pflicht.

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