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    Tytuł:
    Sakrament małżeństwa : fundament teologiczny prawodawstwa kościelnego
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/662680.pdf
    Data publikacji:
    1997
    Wydawca:
    Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
    Opis:
    L’Autore tratta prima dell’origine divina dei matrimonio, degli elementi che determinano la sua natura (la diversità di sesso, il «consortium» di tutta la vita, l’unità, L’indissolubilità), la sua finalità (il bene dei coniugi, la procreazione e l’educazione della prole, il bene della società) e l’atto con cui viene istaurata una concreta comunità coniugale (ossia il consenso matrimoniale), per rilevare che tutti questi elementi - che possono apparire separati о facilmente separabili - assumono una organica unicità nel concetto dell’amore coniugale. Questo concetto, centrale e fondamentale nella dottrina teologica conciliare e postconciliare, abbraccia, spiega e pone nella giusta luce quanto e stato riferito in precedenza. Di conseguenza, l’А. dedica la parte principale della trattazione proprio al concetto dell’amore coniugale, rilevando che: 1. esso trova la sua sorgente ed immagine nell’amore di Dio; 2. tutti gli elementi essenziali dei matrimonio, dei quali si e parlato all’inizio, sono esigenze intrinseche del vero ed autentico amore coniugale; 3. si tratta dell’amore essenzialmente volitivo; 4. il consenso matrimoniale, per essere veramente un patto d’amore, deve contenere in se un vero obbligo d’amore senza limiti e senza riserve, il quale obbligo quindi non puo venire meno a causa dell’infedelta di uno o di entrambi i coniugi oppure a causa di qualche insuccesso; 5. tale obbligo d’amore non e facile e perció richiede grandezza d’animo, spirito di sacrificio, prontezza nell’accettare la croce. In seguito vengono delineati i principali presupposti antropologia del diritto matrimoniale canonico, che pongono in ulteriore luce il concetto dell’amore coniugale. L’uomo, da una parte, ha una vocazione divina e soltanto in Dio trova la propria realizzazione; dall’altra parte invece e ostacolato, nell’attuazione di questa vocazione, dalle resistence della propria concupiscenza, percio diviso in se stesso; pero egli e salvato dalle sue debolezze mediante lo Spirito di Cristo. In questa prospettiva si colloca anche il matrimonio. Esso quindi non puo essere considerato nullo a causa di difetti psichici che rendono difficile la convivenza coniugale o di riduzioni che la persona sperimenta a motivo dell’influsso dell’inconscio nella vita psichica ordinaria, e tanto meno a causa delle deficienze di ordine morale. L’ultimo oggetto della trattazione e la sacramentalità del matrimonio di due battezzati. L’A. sottolinea che la realtà del matrimonio naturale diventa sacramento in forza del battesimo, nonché spiega che cosa concretamente comporta questo inserimento del matrimonio nell’evento della salvezza, ossia la sacramentalità del matrimonio. Nella conclusione l’А. rileva come detti principi teologia postulano e aiutano a comprendere le norme di diritto canonico matrimoniale, sostantivo e procedurale.
    Źródło:
    Prawo Kanoniczne; 1997, 40, 1-2; 175-200
    2353-8104
    Pojawia się w:
    Prawo Kanoniczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Zasady inspirujące Księgę VII "De processibus" KPK
    Principi ispiratori del libro VII „De processibusa” del CIC
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/663740.pdf
    Data publikacji:
    1999
    Wydawca:
    Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
    Tematy:
    Księga VII KPK
    De processibus
    Book VII of Code of Canon Law:
    Opis:
    La relazione riproduce praticamente quella scritta dall’Autore in lingua italiana Principi ispiratori del libro VII del CIC, in AA. VV., I giudizi nella Chiesa. II processo contenzioso e il processo matrimoniale. XXIV Incontro di Studio Villa Luzzago - Ponte di Legno, 30 giugno - 4 luglio 1997 („Quaderni della Mendola”, vol. 6), a cura del Gruppo Italiano Docenti di Diritto Canonico, Edizioni Glossa, Milano 1998, 9-33. Nella prima parte vengono descritti tre principi fra quelli fondamentali: 1. La centralità della potesta giudiziaria del Papa e del Vescovo diocesano, che determina tutte le strutture giudiziarie della Chiesa; 2. La centralità del concetto della certezza morale per tutta la dinamica processuale, e in modo particolare per la fase probatoria e discussoria; 3. La spiccata preferenza delle soluzioni stragiudiziali dei conflitti, postulata dalla natura stessa della Chiesa. La seconda parte invece espone i seguenti altri principi ispiratori, che comunque sono fra quelli di grande importanza: 1. La sostanziale uniformità della legge processuale, ossia la scarsa applicazione dei principio di sussidiarietà, richiesta dalla struttura della potestà nella Chiesa, e soprattutto dal potere del Romano Pontefice in materia giudiziaria; 2. La possibilità dell’esercizio comune della potesta giudiziaria al livello delle Chiese particolari, ossia di erigere i tribunali interdiocesani; 3. La procedura chiara, breve, semplice, che tende a rendere più spedita la trattazione delle cause, non però meno seria e meno critica; 4. La centralità del processo contenzioso ordinario, da applicare sostanzialmente nelle cause tipiche dell’ordinamento canonico, 5. La procedura sostanzialmente scritta, che mira ad ottenere una giustizia più sicura; 6. La pubblicità del processo verso le parti, invece la segretezza, anche se non assoluta, verso gli altri. Nella conclusione l'A. rileva che la norma del can. 1752, secondo cui „la salvezza delle anime [...] deve sempre essere nella Chiesa suprema legge”, era presente nell’imprimere nel diritto processuale canonico i principi esposti, e che detti principi come pure tutte le norme processuali devono essere interpretate alla sua luce.
    Źródło:
    Ius Matrimoniale; 1999, 10, 4; 153-180
    1429-3803
    2353-8120
    Pojawia się w:
    Ius Matrimoniale
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Od autentycznego chrześcijaństwa ku autentycznemu humanizmowi. Perspektywa świętego Tomasza z Akwinu
    Towards Authentic Humanism Starting from Authentic Christianity. The Approach of St. Thomas Aquinas
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/2015813.pdf
    Data publikacji:
    2003
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    tomizm
    humanizm integralny
    humanizm chrześcijański
    prawda
    Wcielenie
    osoba ludzka
    thomism
    integral humanism
    christian humanism
    truth
    Incarnation
    human person
    Opis:
    1. The incarnation of Christ is the deep root, the sound foundation and the ultimate apex of Christian humanism. God was made man. In the fact of the Incarnation is the supreme and universal reason for new humanity, for what humanity is, what humanity wants to be in its noblest wishes and what it will be. The single truth about man revealed by Jesus Christ, `the way, the truth and the life' (Jn 14:6), and the `eldest – born among many brethren' (Rm 8:29) – makes the dignity of the human being, created in the image and likeness of God (por. Gen 1:26), shine forth in its fullness.2. The Holy Father John Paul II, often recognised as Defensor hominis, has appreciated and developed in a forceful way the teaching of St. Thomas Aquinas in the spirit of Vatican Council II (OT 16, GE 10). He himself gave the Angelic Doctor the new title of Doctor Humanitatis, a title added to Doctor Divinitatis and Doctor Communis Ecclesiae. As a philosopher of the person, the Pope had already drawn up his philosophical approach which was deeply rooted in Thomistic metaphisics and anthropology, from which arises the need for ethics and aesthetics. In the encyclical letter Fides et Ratio (43-45), the perennial newness of the thought of St. Thomas Aquinas is offered at the dawn of the third millennium as a proven path of Catholic philosophy and theology.3. St. Thomas Aquinas demonstrated humanism to us as a philosopher and even more as a theologian; as a man, as a Christian, and as a religious. The concept of the `person' in Thomistic doctrine reflected one of the fundamental new features of Christian thought. In addition, by specifying the relations that exist between philosophy and teology, St. Thomas also provided the principle for the solution to the problem of Christian humanism. Basing the mystery of man in the actus essendi, and recognising his natural capacity to know truth, he embraced the mystery of integral humanity in its opening to transcendence and the absolute, in its theological being, capax Dei.4. At the dawn of the third millennium the need urgently presents itself for the promotion of genuine Thomism, open to dialogue with the world and able to engage in a discussion with today's various philosophical currents; a Thomism that in its recta ratio is directly nourished by the gospel spirit of the Holy Angelic Doctor. The spirit of Thomistic balance should be promoted, on a pilgrimage amongst the peoples of the earth and participating in the new evangelisation.
    Źródło:
    Roczniki Filozoficzne; 2003, 51, 2; 5-19
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Elementy filozofii prawa w nauczaniu Jana Pawła II
    Elements of Philosophy of Law in the Teaching of John Paul II
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/1872466.pdf
    Data publikacji:
    2019-08-08
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    This article is taken from a presentation given in French during the International Colloquium on the general theme of John Paul II and political society (Paris, 30 Nov − 1 Dec 1990), organized by the Institut Européen des Relations Église-État. The French text has been published as L'humanisme de Jean Paul II: Prémices d'une philosphie du droit, in Jean-Paul II et l'éthique politique, edited by Joël-Benoît d'Onorio, Paris 1992, pp. 19-43. The Italian text, from which this Polish translation was made, has been published as La filosofia del diritto di Giovanni Paolo II, in Apollinaris 64(1991) 521-548. The philosopher Karol Wojtyła, once elected Pope, no longer presents himself as a philosopher, having become the chief teacher of the Faith in the Church and of the Church. This, however, does not prevent his own philosophical thought from underlying and being visible in his papal teaching. In order to gather the elements of the philosophy of law in their organic unity as found in the teaching of John Paul II, the first part of the presentation offers the philosophical thought set forth by him as Karol Wojtyła in regard to: 1) man as personal subject (the subjectivity of the human person; his freedom; his self-possession and self-governance, thanks to which man determines himself; the necessity to submit his own acting to the truth about the good, which takes place in the conscience; the fulfillment of man only by means of morally good acts; the transcendence of the person in the action; the integration of the person in the action; 2) the communitarian aspect of human existence and acting, in which for Karol Wojtyła the concept of participation has crucial importance. In his philosophy this concept assumes a specific meaning in comparison with the different nuances of meaning that it has in traditional and contemporary philosophy. In this perspective, our Author distinguishes between the interpersonal dimension („I-Thou”) and the social dimension („We”) of community, strongly underlining the essentiality, the primordiality and the primacy of the interpersonal dimension, without which the existence and the acting of men „together with others” cannot be cosidered human. Participation has a normative value in which one glimpses the fundamental human. Participation has a normative value in which one glimpses the fundamental need for the commandment of love. According to Wojtyła the cocept of alienation is strictly connected with that of participation, as its negation. Our Philosopher explains all these concepts with reference to concrete situations (individualism, tatalism, solidarity, opposition, dialogue, conformism, non-involvement). In order to demonstrate how these elements can be seen in the teaching of John Paul II, the second part of the presentation examines the following questions of the teaching of the Successor of the Apostles: 1) the dignity of the person and his integral dimension; the rights of man as fundamental principle of action for the good of man; 3) the freedom of man and the truth about the good; 4) work; 5) true progress; 6) solidarity and dialogue; 7) love; 8) the remaining questions which could be examined in this perspective. The concluding observations principally a) present in a synthetic manner the postulates of John Paul II regarding law and b) observe that the teaching of John Paul II one can see the insufficiency of the philosophy of law and the need for the theology of law in order that law may serve man in his integral dimension. In fact, law is for man. As a consequence a true and full understanding of the human person is fundamental for the proper ordering of law. John Paul II repeats insistently that one cannot understand man in depth without Christ, that Christ is the key for understanding the reality of man. Therefore one must conclude that according to John Paul II in order for law to be able to serve man in his true and full dimension one needs the theology of law as well, that is, the consideration of divine revelation. The invitation to the theology of law can already glimpse in the inaugural address of his pontificate: „Do not be afraid to welcome Christ ... open, throw wide the doors to Christ! To his saving power open the confines of the States, economic systems as well as political, the vast areas of culture, of civilization, of development. Dop not be afraid! Christ knows what is within man. He alone knows!”
    Źródło:
    Roczniki Nauk Prawnych; 1994, 4; 5-30
    1507-7896
    2544-5227
    Pojawia się w:
    Roczniki Nauk Prawnych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Miłość w służbie prawdziwych wartości w myśli i pracy pedagogicznej bł. Edmunda Bojanowskiego
    Live in Service of True Values in Pedagogical Thoughts and Works of Bl. Edmund Bojanowski
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/1811006.pdf
    Data publikacji:
    2017
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    miłość
    wychowawca
    wartości obiektywne
    relatywizm etyczno-moralny
    love
    teacher
    objective values
    ethical and moral relativism
    Opis:
    Nie wystarczą nawet najlepsze studia pedagogiczne, jeżeli w procesie formowania młodego pokolenia zabraknie autentycznej miłości do wychowanka. Jest ona najskuteczniejszym narzędziem wychowawczym i włącza wychowanie w istotny nurt życia chrześcijańskiego, jakim jest realizacja miłości. Tej miłości nie można się nauczyć poprzez wykłady czy kursy, lecz trzeba ją nieustannie kształtować we własnym sercu. By wychowanie formowało zdrowe osobowości, miłość do wychowanka musi było złączona z wyznawaniem i przekazywaniem obiektywnych wartości, zakorzenionych w naturze człowieka. Dlatego za największą trudność obecnie dla pracy wychowawczej uważam panoszący się wszędzie relatywizm etyczno-moralny, negujący istnienie prawdy obiektywnej. Benedykt XVI mówił o „dyktaturze relatywizmu” we współczesnym świecie, a papież Franciszek nazwał go „rakiem społeczeństwa”. Myśl i działalność pedagogiczna bł. Edmunda Bojanowskiego (1814-1871) jawi się w tym względzie jako wzór i inspiracja dla dzisiejszej działalności wychowawczej.
    The best pedagogical studies will not help in the process of formatting the young generation if the authentic love to a student will not be present. It is the most effective teaching tool and it puts the upbringing into the important path of Christian life which realization of love is. You cannot learn this love at various classed or during special courses, it has to be continuously shaped in your own heart. In order for the education to format healthy people, the love to a student has to be united with the creed and transmission of objective values, deeply rooted into the nature of a human being. Thus, today, I consider the widespread ethical and moral relativism, which negates presence of the objective truth as the most difficult obstacle in the pedagogical work. Benedict XVI was talking about “dictatorship of relativism” in today’s world, while Pope Francis called it as the “cancer of a society”. Thoughts and pedagogical activities of Bl. Edmund Bojanowski (1814-1871) in this matter are the example and inspiration for today’s pedagogical activities.
    Źródło:
    Roczniki Pedagogiczne; 2017, 9(45), Numer specjalny; 11-21
    2080-850X
    Pojawia się w:
    Roczniki Pedagogiczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Specyfika wymiaru sprawiedliwości w Kościele : referat wygłoszony z okazji otrzymania tytułu doktora nauk prawnych "honoris causa" Akademii Teologii Katolickiej w Warszawie w dniu 12 X 1998 podczas inauguracji roku akademickiego tejże Uczelni
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/660774.pdf
    Data publikacji:
    1998
    Wydawca:
    Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
    Źródło:
    Prawo Kanoniczne; 1998, 41, 3-4; 15-27
    2353-8104
    Pojawia się w:
    Prawo Kanoniczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Pewność moralna jako klucz do lektury norm procesowych
    La certezza morale come chiave di lettura delle norme processuali
    Autorzy:
    Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/663303.pdf
    Data publikacji:
    1998
    Wydawca:
    Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
    Tematy:
    pewność moralna
    moral certainty
    Opis:
    Dopo alcune osservazioni circa l’imperfetta formulazione del can. 1608 § 1 e il suo significato alla luce della storia, nonchè circa il § 4 del modesimo canone in riferimento alle cause matrimoniali, l'A. sottolinea fortemente l’originalità del concetto canonico-processuale della certezza morale (sia in confronto agli ordinamenti statali, sia in confronto con il concetto della certezza morale adoperato dai filosofi, sia infine in confronto con la certezza richiesta seconde i principi della teologia morale) e delinea l’elaborazione storica di questo concetto nonchè la sua conferme da parte di Giovanni Paolo II. In seguito vengono trattati: a) il concetto della certezza morale canonica che esclude la „probabilità”; non invece la „possibilità” del contario, ossia si pone fra la certeza assoluta e la probabilità b) l’oggettività di tale certezza, in quanto essa si deve basare su motivi oggettivi addotti e discussi nel processo; c) l’oggetto della certezza morale canonica, che deve riguardare sia la legge materiale da applicare sia la realtà dei fatti da provare; d) la necessità e suffidenza della certezza morale: l'A. si sofferma soprattutto sull’asserzione di                 Pio XII, seconde cui la prodenza può consigliare al giudice di non accontentarsi dei minimo grado della certezza morale; ma di ricercare un grado maggiore e al riguardo nota una certa relativite del „dubbio prudente” che dipende sia dalla natura dell’oggetto da provare e dalla sua attitudine di essere provato sia dalla gravita della materia; e) la strada per arrivare alla certezza, morale, ossia: la qualità personali del giudice e la sua preparazione, l’impegno nell’osservare la legge processuale, lo sforzo nel valutare le prove secondo la cosdenza, e infine la collaborazione di tutti i partecipanti al processo in ordine al conseguimento, da parte del giudice, della certezza morale; f) due questioni particolari concernenti rispettivamente:                  la certezza morale che risulta da una quantità di prove che prese singolannente non sono in grado di fondarla, e i conflitti tra il formalismo giuridico e il libero apprezzamento delle prove. Nella conclusione viene rilevato il valore del concetto della certezza morale: „È il criterio realistico, in quanto rispetta i limiti dell'intelletto umano, e altresi generosamente rispettoso, ansi esigente, verso la verità. È un criterio che rispecchia prudenza e ragionevolezza”. Inoltre l'A. indica in questo concetto fondamentale del processo canonico anche „una importante ed appropriata chiave di lettura e di interpretazione delle norme processuali: esse devono essere interpretate in modo che realmente servano a rendere si cura la ricerca della verità oggettiva, ossia a conseguire la certezza morale autentica, cioè oggettivamente fondata”.
    Źródło:
    Ius Matrimoniale; 1998, 9, 3; 9-43
    1429-3803
    2353-8120
    Pojawia się w:
    Ius Matrimoniale
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Specyfika świętości bł. Edmunda Bojanowskiego
    Specificity of the blessed Edmund Bojanowski’s holiness
    Autorzy:
    Kardynał Grocholewski, Zenon
    Powiązania:
    https://bibliotekanauki.pl/articles/1046490.pdf
    Data publikacji:
    2020-10-21
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    świętość
    wielorakie drogi świętości
    apostolstwo ludzi świeckich
    holiness
    multiple paths of holiness
    spiritual leadership of laymen
    Opis:
    W przeszłości bywały kanonizowane przede wszystkim osoby duchowne i członkowie instytutów życia konsekrowanego. Sobór Watykański II starał się to przełamać, mówiąc o powszechnym powołaniu do świętości. Św. Jan Paweł II, który beatyfikował i kanonizował wielu ludzi świeckich, zwrócił uwagę, że „drogi świętości są wielorakie i dostosowane do każdego powołania”. Świętość bł. Edmunda Bojanowskiego (1814-1871) charakteryzowało to, że był on realizatorem bardzo zdrowego apostolstwa ludzi świeckich (będąc w tym sensie „prekursorem” wspomnianego Soboru) oraz że nie szukał jakiejś specyficznej drogi świętości, lecz jego świętość ukształtowały okoliczności życia w jakich się znalazł. Poza tym, analizując jego życie, można szeroko zilustrować fakt, że świętość niczego nie rujnuje, lecz wszystko udoskonala.
    In the past mostly clergymen and members of the institutions of the consecrated life were canonized. However, the Second Vatican Council was trying to change this, emphasizing the common call to holiness. St. John Paul II, who beatified and canonized many laymen, pointed out that “there are many paths to holiness and they are designed to fit different calls”. The holiness of Bl. Edmund Bojanowski (1814-1871) was characterized by his spiritual healthy teaching of lay people (being in a sense the “precursor” of the above-mentioned Council) and also by following the path which life and circumstances made available for him rather than seeking a specific path to holiness. Moreover, while analyzing his life, it is easy to illustrate the fact that holiness does not ruin anything, but makes everything better.
    Źródło:
    Zeszyty Naukowe KUL; 2017, 60, 4; 7-16
    0044-4405
    2543-9715
    Pojawia się w:
    Zeszyty Naukowe KUL
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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