- Pedagogical Anthropology, Russian pedagogical thought (19th and 20 th century), East orthodox anthropology, Russian philosophy (19th and 20th century), Bioethics, Russian Philosophy, and 5 moreRussian Religious Philosophy, Theological Anthropology, Pedagogical Innovation, Eastern Orthodox Theology, and Moral Theologyedit
- Assistant Professor in the Faculty of Social Sciences at the Christian Theological Academy in Warsaw and Senior Lectu... moreAssistant Professor in the Faculty of Social Sciences at the Christian Theological Academy in Warsaw and Senior Lecturer at the Orthodox Theological Seminary in Warsaw. PhD. in the field of Moral Theology on the basis of the thesis entitled: "Issues Related to Obtaining Embryonic Stem Cells in the Light of Jewish Religious and Legal Reflection on the Status of the Human Embryo" (Christian Theological Academy in Warsaw, Faculty od Theology, 2012); the Member of the International Pan-Orthodox Bioethics Committee (since 2009); the Member of the Central Committee of the WCC (since 2013); the Member of the Polish Bioethics Association (since 2017); the Orthodox Priest in Warsaw.edit
Płynność praktyk partycypacyjnych kultury Niniejszy artykuł, opierając się na uznanych w badaniach naukowych formach partycypacji w kulturze, przedstawia zmienność uczestnictwa, charak- terystyczną dla współczesności społeczno-kulturowej;... more
Płynność praktyk partycypacyjnych kultury
Niniejszy artykuł, opierając się na uznanych w badaniach naukowych
formach partycypacji w kulturze, przedstawia zmienność uczestnictwa, charak-
terystyczną dla współczesności społeczno-kulturowej; zmienność płynną, nie-
ukierunkowaną, podlegającą ciągłym redefinicjom, także w percepcji polskiej
myśli naukowej. Podejmuje również próby uchwycenia przemian partycypacyj-
nych wywołanych kryzysem pandemicznym.
Słowa kluczowe: uczestnictwo w kulturze, partycypacja w kulturze, społeczno-
-kulturowy, płynność kultury, pandemia, COVID-19.
Fluidity of cultural participatory practices
This article, based on the forms of participation in culture recognized in
scientific research, presents the variability of participation, characteristic of socio-
cultural modernity; a fluid, undirected variability, subject to constant redefinition including in the perception of Polish scientific thought. It also attempts to capture
the participatory transformations triggered by the pandemic crisis.
Keywords: participation in culture, cultural participation, socio-cultural, cultu-
ral fluidity, pandemic, COVID-19.
Niniejszy artykuł, opierając się na uznanych w badaniach naukowych
formach partycypacji w kulturze, przedstawia zmienność uczestnictwa, charak-
terystyczną dla współczesności społeczno-kulturowej; zmienność płynną, nie-
ukierunkowaną, podlegającą ciągłym redefinicjom, także w percepcji polskiej
myśli naukowej. Podejmuje również próby uchwycenia przemian partycypacyj-
nych wywołanych kryzysem pandemicznym.
Słowa kluczowe: uczestnictwo w kulturze, partycypacja w kulturze, społeczno-
-kulturowy, płynność kultury, pandemia, COVID-19.
Fluidity of cultural participatory practices
This article, based on the forms of participation in culture recognized in
scientific research, presents the variability of participation, characteristic of socio-
cultural modernity; a fluid, undirected variability, subject to constant redefinition including in the perception of Polish scientific thought. It also attempts to capture
the participatory transformations triggered by the pandemic crisis.
Keywords: participation in culture, cultural participation, socio-cultural, cultu-
ral fluidity, pandemic, COVID-19.
The issue of the sanctity of human life, beginning with its development in the prenatal phase, is a constant topic of both Christian and Jewish theological reflection. In Judaism, it is closely related to the duty of procreation,... more
The issue of the sanctity of human life, beginning with its development in the prenatal phase, is a constant topic of both Christian and Jewish theological reflection. In Judaism, it is closely related to the duty of procreation, understood as striving to disseminate the glory of God in the world. Life is the glory of God, because God is a living God and in him life has its source and justification. Above all, the glory of God is a living man, made “according to the essence and mind” of God (Gen 1,26). In this article, the author ponders on the subject of the Jewish conception of the sanctity of human life. In Jewish theology, from biblical antiquity to modern times, it remains in organic relation with the proclamation of procreation: “Be fruitful and multiply” (Gen 1,28). The aim of the article is also to point out that there is a space for pro-life cooperation between Christians and Jews, which may take the form of joint actions for the promotion and protection of conceived life. Both the Church and the Synagogue derive their anthropological and embryological views from the Holy Bible.
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Pedagogical issues for ages have inspired teachers to create new theories, searching for ways and means which would allow them to attain the maximum results in the process of obtaining a complete personal maturity by the pupil. The great... more
Pedagogical issues for ages have inspired teachers to create new theories, searching for ways and means which would allow them to attain the maximum results in the process of obtaining a complete personal maturity by the pupil. The great number of new pedagogical systems demonstrates beyond a doubt the fundamental importance of education. Education is integrally linked to the existence of human beings and co-creates the whole of human reality. A person sees himself and improves himself through interactions with his neighbours and acquaintances. The process of education is the road for the attainment of the fullness of individual life and cannot take place in a vacuum.In the classically accepted methodology of knowledge, the way to the goal, or the method, for the most part must be defined by the actual subject of research. Therefore, if we want to make the Christian model of education the subject of reflection, we must start with the human person who is in need of formulating his th...
Research Interests:
Research Interests:
Research Interests:
The foundations of the social concept are one of the most important normative acts issued by the Russian Orthodox Church. The unanimous adoption of this document by the Holy Council of Bishops of the Russian Church, which took place on... more
The foundations of the social concept are one of the most important normative acts issued by the Russian Orthodox Church. The unanimous adoption of this document by the Holy Council of Bishops of the Russian Church, which took place on August 13-16, 2000 in Moscow, was not only a local event, but a significant fact on the scale of the entire Orthodox Church worldwide. For the first time in history, one of the autocephalous Orthodox Churches decided to formulate an official position on current social, economic, economic and cultural issues, as well as define the Church-state relationship in the conditions of historical reality in which it found itself at the threshold of the third millennium. The promulgation of the Foundations of the Social Concept has become a powerful impulse for the renewal of spiritual life, greater involvement of the Orthodox clergy in social life, the development of institutional and non-institutional forms of mission and evangelization, and the multidimension...
Research Interests:
Research Interests:
Pedagogical issues for ages have inspired teachers to create new theories, searching for ways and means which would allow them to attain the maximum results in the process of obtaining a complete personal maturity by the pupil. The great... more
Pedagogical issues for ages have inspired teachers to create new theories, searching for ways and means which would allow them to attain the maximum results in the process of obtaining a complete personal maturity by the pupil. The great number of new pedagogical systems demonstrates beyond a doubt the fundamental importance of education. Education is integrally linked to the existence of human beings and co-creates the whole of human reality. A person sees himself and improves himself through interactions with his neighbours and acquaintances. The process of education is the road for the attainment of the fullness of individual life and cannot take place in a vacuum. In the classically accepted methodology of knowledge, the way to the goal, or the method, for the most part must be defined by the actual subject of research. Therefore, if we want to make the Christian model of education the subject of reflection, we must start with the human person who is in need of formulating his t...
Research Interests:
Research Interests:
We live in times that are particularly sensitive to issues such as freedom and are differentiated by strong aspirations for personal and societal freedom. One speaks of political-societal freedom, freedom of religion, artistic freedom and... more
We live in times that are particularly sensitive to issues such as freedom and are differentiated by strong aspirations for personal and societal freedom. One speaks of political-societal freedom, freedom of religion, artistic freedom and freedom to choose one’s own lifestyle. It would be possible to make a long list of the various kinds or manifestations of freedom, which modern individuals indentify in their lives. My essay considers the ways the law functions in regards to religious freedom in the context of the currently prevailing and implemented political visions in United Europe. Strictly speaking, this paper concerns the definition of place, which was assigned for religious convictions of citizens of the European Union and their role in shaping their personal and societal lives.
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This article analyzes the theological heritage of St. Symeon the New Theologian and also presents the spiritual legacy of this important ecclesiastical mystic. The writings of contemporary historical and theological science are preserved... more
This article analyzes the theological heritage of St. Symeon the New Theologian and also presents the spiritual legacy of this important ecclesiastical mystic. The writings of contemporary historical and theological science are preserved thanks to the efforts of his disciple Niketas Stethatos. However, the study does not only focus on enumerating and characterising the Symeon's works, but examines in detail the well-known editions and translations into traditional languages, such as Latin and Greek, while also looking at the Russian ecclesiastical environment. The next part of the article aims to map the scientific and professional literature that deals with Symeon's works and his theological teaching, where we name and characterize fundamental scientific monographs and articles in scientific journals and collections, including those published in our church environment. The last question examined is the spiritual legacy of St. Symeon the New Theologian. We provide evidence that since the 13th century, the name of Symeon has been associated primarily with his mystical theology, which stood at the rebirth of the hesychast movement. Overall, Symeon's testimony and mystical experience of God's light appealed to many who became the successors of this empirical theology within the Orthodox spiritual tradition.
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Ivan Vasilyevich Kireyevsky (1806-1856) is one of the most important Russian thinkers of the 19th century, recognized together with Alexei Nikolayevich Khomiakov (1804-1860) as the creator of Slavophile philosophy. This study is an... more
Ivan Vasilyevich Kireyevsky (1806-1856) is one of the most important Russian thinkers of the 19th century, recognized together with Alexei Nikolayevich Khomiakov (1804-1860) as the creator of Slavophile philosophy. This study is an attempt to look at his philosophic reflections, or more strictly speaking historiosophical, philosophical-anthropological and philosophical-religious ideas, in terms of the presence of pedagogical ideas in them. According to this Russian philosopher, whose 215th birthday and the 165th anniversary of his death fall on this year, the main goal of educating a person is to expose him to learn the truth and to develop the so-called believer's thinking, which is a feature of human nature. Kireyevsky believed that direct knowledge of the truth takes place primarily in the space of spiritual experience, and then becomes the subject of rational reflection. In this way, the human personality becomes more and more integral and his cognitive activity more valuable. The implementation of this concept, which is carried out through the synergy of spiritual and intellectual formation, translates into a sense of well-being in his life, both on the individual and social level. The research conducted by the author on the significance of the Slavophile-Western discourse in the development of humanistic pedagogy in Russia in the 19th century shows a significant influence of Ivan Kireyevsky's thoughts on pedagogical ideas, among others, of Nikolai Ivanovich Pirogov, Konstantin Dmitrievich Ushinsky and Sergey Alexandrovich Rachinsky. The article is an attempt to analyze the creative achievements of this outstanding philosopher from the perspective of historical and pedagogical research in Poland.
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Research Interests:
Interest in New Education Pedagogy is currently is experiencing its renaissance. The solutions suggested by alternative education, which emphasise the development of students’ individual skills and also addressing their needs and... more
Interest in New Education Pedagogy is currently is experiencing its renaissance. The solutions suggested by alternative education, which emphasise the development of students’ individual skills and also addressing their needs and interests seem to be better suited to present times. The pedagogy of New Education, which places children in the centre of the educational and formation process, undoubtedly has much to offer. When reflecting on contemporary methods of making use of the achievements of New Education, it is worth going back to its origins, even to those little known or even forgotten and almost absent in current academic discourse as exemplified by the pedagogical reflection of the outstanding Russian intellectual and novelist, Leo Tolstoy (1828-1910). This article is dedicated to recalling the basic educational and formational intuitions of this exceptional figure. This seems to be intentional for at lease three reasons. First, as Sergiusz Hessen stated, it was Tolstoy who ...
Interest in New Education Pedagogy is currently is experiencing its renaissance. The solutions suggested by alternative education, which emphasise the development of students’ individual skills and also addressing their needs and... more
Interest in New Education Pedagogy is currently is experiencing its renaissance. The solutions suggested by alternative education, which emphasise the development of students’ individual skills and also addressing their needs and interests seem to be better suited to present times. The pedagogy of New Education, which places children in the centre of the educational and formation process, undoubtedly has much to offer. When reflecting on contemporary methods of making use of the achievements of New Education, it is worth going back to its origins, even to those little known or even forgotten and almost absent in current academic discourse as exemplified by the pedagogical reflection of the outstanding Russian intellectual and novelist, Leo Tolstoy (1828-1910). This article is dedicated to recalling the basic educational and formational intuitions of this exceptional figure. This seems to be intentional for at lease three reasons. First, as Sergiusz Hessen stated, it was Tolstoy who ...
Interest in New Education Pedagogy is currently is experiencing its renaissance. The solutions suggested by alternative education, which emphasise the development of students’ individual skills and also addressing their needs and... more
Interest in New Education Pedagogy is currently is experiencing its renaissance. The solutions suggested by alternative education, which emphasise the development of students’ individual skills and also addressing their needs and interests seem to be better suited to present times. The pedagogy of New Education, which places children in the centre of the educational and formation process, undoubtedly has much to offer. When reflecting on contemporary methods of making use of the achievements of New Education, it is worth going back to its origins, even to those little known or even forgotten and almost absent in current academic discourse as exemplified by the pedagogical reflection of the outstanding Russian intellectual and novelist, Leo Tolstoy (1828-1910). This article is dedicated to recalling the basic educational and formational intuitions of this exceptional figure. This seems to be intentional for at lease three reasons. First, as Sergiusz Hessen stated, it was Tolstoy who ...
DEFINITION OF THE TERM: Every Christian denomination in Poland places a slightly different emphasis on its definition of the term “religious pedagogy”. It can be assumed, however, that all of them treat it as a scientific discipline of a... more
DEFINITION OF THE TERM: Every Christian denomination in Poland places a slightly different emphasis on its definition of the term “religious pedagogy”. It can be assumed, however, that all of them treat it as a scientific discipline of a theoretical, normative, and action-oriented nature. The research subject of religious pedagogy covers the processes of religious teaching and upbringing, i.e. a religious formation oriented towards a life in which an individual follows Christian principles. Its aim is to develop a theory of religious education. HISTORICAL ANALYSIS OF THE TERM: Although the representatives of various Christian denominations in Poland became interested in the properties and importance of religious pedagogy in the middle of the 20th century, it does not mean that this concept was previously unknown. Nowadays, scientific research on the role and participation of religion in the integral development of human beings is conducted in academic centres that investigate the significance of religion for human life. DISCUSSION OF THE TERM: Religious pedagogy interprets human existence from the perspective of a supernatural, transcendent reality. Such an interpretation of reality takes on an interconfessional form, which makes it possible to interpret the meaning of religion in the context of the requirements of a particular religion. The centre of attention is always man, who discovers the ultimate meaning of his existence in Transcendence—personal God. SYSTEMATIC REFLECTION WITH CONCLUSIONS AND RECOMMENDATIONS: Religious pedagogy approaches the issues of religious education and religious socialization very broadly within social, cultural, and political contexts. It examines a human life from the perspective of both interpersonal relationships and social structures, as well as the mechanisms within which interpersonal educational relationships occur. It aims to expand the scope of studies conducted by its representatives on educational and socialization issues that take place in educational environments.
Research Interests:
The pedagogy of religion is a humanistic discipline that is found at the intersection of theology and pedagogy and studies the educational potential of religion and the theory and practice of its use. In its analysis, reflection and... more
The pedagogy of religion is a humanistic discipline that is found at the intersection of theology and pedagogy and studies the educational potential of religion and the theory and practice of its use. In its analysis, reflection and conceptualization, based on religious and humanistic sources, it is a critical theory of behaviours conveyed and validated on religious grounds. In the mutual relation of educating and teaching, they determine the life practice of children, youth and adults in various social settings, both in the Church and one’s confession, and beyond, throughout history and today. The pedagogy of religion does not only entail passing on knowledge of traditions and religious practices, but it also constitutes the foundation of supporting human development. Its tasks include forming and supporting personal development, and social and religious maturity. It also includes the processes of teaching and education, which means that it is related to the general influences at work in the formation of life skills. The objective of this article is to reflect on the issue of the identity and nature of the pedagogy of religion in the Orthodox perspective, the goal of which is to form and support human development on the path leading to achieving full personal existence. This task is accomplished by acquiring and producing theoretical knowledge in the scope of religious formation and then implementing it in life by means of developing and realizing a strategy of pedagogical interactions in order to awaken self-reflection as both an individual and a member of society in the context of the ultimate goal which is divination (theosis). The reflections will concentrate on several key issues: the anthropological foundation of the Orthodox pedagogy of religion, the significance of freedom and participation in the life of the Church for educational formation and the challenges that the pedagogy of religion currently faces.
Research Interests:
The foundations of the social concept are one of the most important normative acts issued by the Russian Orthodox Church. The unanimous adoption of this document by the Holy Council of Bishops of the Russian Church, which took place on... more
The foundations of the social concept are one of the most important normative acts issued by the Russian Orthodox Church. The unanimous adoption of this document by the Holy Council of Bishops of the Russian Church, which took place on August 13-16, 2000 in Moscow, was not only a local event, but a significant fact on the scale of the entire Orthodox Church worldwide. For the first time in history, one of the autocephalous Orthodox Churches decided to formulate an official position on current social, economic, economic and cultural issues, as well as define the Church-state relationship in the conditions of historical reality in which it found itself at the threshold of the third millennium. The promulgation of the Foundations of the Social Concept has become a powerful impulse for the renewal of spiritual life, greater involvement of the Orthodox clergy in social life, the development of institutional and non-institutional forms of mission and evangelization, and the multidimensional dialogue of Orthodoxy with the world of science, politics and economy. The aim of this publication is to familiarize the Polish reader with the content of chapters twelve and thirteen of the document, which relate to bioethical and ecological issues. It is worth noting that this is their first translation into Polish. The translator hopes that they will contribute to a better understanding of the Orthodox Church’s position on issues that are currently among the most discussed social topics.
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Najstarsze opisy powstania człowieka to niewątpliwie opowieści mitologiczne starożytnych Sumerów, Babilończyków, Asyryjczyków i Egipcjan. Systematyczna refleksja na temat prenatalnego rozwoju istoty ludzkiej pojawiła się dopiero na... more
Najstarsze opisy powstania człowieka to niewątpliwie opowieści mitologiczne starożytnych Sumerów, Babilończyków, Asyryjczyków i Egipcjan. Systematyczna refleksja na temat prenatalnego rozwoju istoty ludzkiej pojawiła się dopiero na przełomie VI i V w. p.n.e. w kręgu kultury greckiej. Już wtedy powstały pierwsze teorie embriologiczne. Filozofowie greccy snuli również rozważania na temat obecności w ciele pierwiastka duchowego, który konstytuował istotę ludzką. Duszę uważano za zasadę życia i czynnik integrujący funkcje cielesne. Oddzielenie duszy od ciała określano zaś mianem śmierci. Analiza związku duszy i ciała człowieka stanowi jeden z motywów przewodnich starożytnej filozofii greckiej w obszarze antropologii.
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The pedagogy of religion is a humanistic discipline that is found at the intersection of theology and pedagogy and studies the educational potential of religion and the theory and practice of its use. In its analysis, reflection and... more
The pedagogy of religion is a humanistic discipline that is found at the intersection of theology and pedagogy and studies the educational potential of religion and the theory and practice of its use. In its analysis, reflection and conceptualization, based on religious and humanistic sources, it is a critical theory of behaviours conveyed and validated on religious grounds. In the mutual relation of educating and teaching, they determine the life practice of children, youth and adults in various social settings, both in the Church and one’s confession, and beyond, throughout history and today. The pedagogy of religion does not only entail passing on knowledge of traditions and religious practices, but it also constitutes the foundation of supporting human development. Its tasks include forming and supporting personal development, and social and religious maturity. It also includes the processes of teaching and education, which means that it is related to the general influences at work in the formation of life skills. The objective of this article is to reflect on the issue of the identity and nature of the pedagogy of religion in the Orthodox perspective, the goal of which is to form and support human development on the path leading to achieving full personal existence. This task is accomplished by acquiring and producing theoretical knowledge in the scope of religious formation and then implementing it in life by means of developing and realizing a strategy of pedagogical interactions in order to awaken self-reflection as both an individual and a member of society in the context of the ultimate goal which is divination (theosis). The reflections will concentrate on several key issues: the anthropological foundation of the Orthodox pedagogy of religion, the significance of freedom and participation in the life of the Church for educational formation and the challenges that the pedagogy of religion currently faces.
Research Interests:
Pedagogical issues for ages have inspired teachers to create new theories, searching for ways and means which would allow them to attain the maximum results in the process of obtaining a complete personal maturity by the pupil. The great... more
Pedagogical issues for ages have inspired teachers to create new theories, searching for ways and means which would allow them to attain the maximum results in the process of obtaining a complete personal maturity by the pupil. The great number of new pedagogical systems demonstrates beyond a doubt the fundamental importance of education. Debates continue about the essence of education because it is integrally linked to the existance of human beings, it is one of the essential interpersonal interactions, a factor that co-creates the whole of human reality. Education influences who we are and the environment in which we live. A person sees himself and improves himself through interactions with his neighbours and acquaintances. That is why the process of education which is the road for the attainment of the fullness of individual life cannot take place in a vacuum. In the classically accepted methodology of knowledge, the way to the goal, or the method, for the most part must be defined by the actual subject of research. Therefore, if we want to make the Christian model of education the subject of reflection, we must start with the human person who is in need of formulating his thought patterns, vocabulary and his frame of mind in all the aspects of his existence. Before we ask ourselves how and what it means to educate a human being, above all we must answer the question „What is a human being?" or „What vision of man is connected to the basis of the Christian model of upbringing ?" The purpose of this article is a short explication of the basic principles of the christocentric-humanistic model of upbringing that could be the point of reference in creating concrete educational strategies.
Research Interests:
Interest in New Education Pedagogy is currently is experiencing its renaissance. The solutions suggested by alternative education, which emphasise the development of students’ individual skills and also addressing their needs and... more
Interest in New Education Pedagogy is currently is experiencing its renaissance. The solutions suggested by alternative education, which emphasise the development of students’ individual skills and also addressing their needs and interests seem to be better suited to present times. The pedagogy of New Education, which places children in the centre of the educational and formation process, undoubtedly has much to offer. When reflecting on contemporary methods of making use of the achievements of New Education, it is worth going back to its origins, even to those little known or even forgotten and almost absent in current academic discourse as exemplified by the pedagogical reflection of the outstanding Russian intellectual and novelist, Leo Tolstoy (1828-1910). This article is dedicated to recalling the basic educational and formational intuitions of this exceptional figure. This seems to be intentional for at lease three reasons. First, as Sergiusz Hessen stated, it was Tolstoy who laid the groundwork for the New Educational pedagogy in Russia, which was referred to there as Free Education. Secondly, Leo Tolstoy’s pedagogical views and initiatives in the spirit of New Education, if establishing a school in Yasnaya Polyana can be acknowledged as such, appeared almost half a century earlier than John Dewey’s My Pedagogic Creed Ellen Key’s The Century of the Child. Finally, and equally as important, the 190’s anniversary of Leo Tolstoy’s birth will be celebrated next year.
Research Interests:
From a Christian perspective, childbirth is one of the greatest blessings for men and women, who have been united in love through the Sacrament of Marriage. Among the Georgians, a child’s birth was the most important event in the life of... more
From a Christian perspective, childbirth is one of the greatest blessings for men and women, who have been united in love through the Sacrament of Marriage. Among the Georgians, a child’s birth was the most important event in the life of the family. Georgian folk customs and rituals associated with childbirth encompasses the widest range of various rites, rituals, superstitions, and omens timed to certain moments in the life of the mother and the child: pregnancy, labor, the end of the 40-day period of time after the child’s birth, and so forth. Although there are multiple connections between Georgian customs and rituals associated with childbirth and various, mainly pre-Christian, religious beliefs, these customs and rituals nevertheless point to the centuries-old influence of Orthodox Christian cultural mores on this sphere of life. Research in this area enables one to glimpse the spiritual culture of the Georgian people, which is particularly evident in the ideas pertaining to the nation’s worldview, as well as in its religious beliefs, in the peculiarities of family life and interpersonal relations. The article is an attempt to look into this important sphere of life of another nation and its customs. Although they may seem very exotic to us, they will certainly allow us to better understand others and enrich ourselves.
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Aleksey Khomyakov (1804-1860) is one of the most outstanding Russian thinkers of the mid-nineteenth century. Along with Ivan Kireyevsky, he is acknowledged to be the main representative of the Slavophile movement, an intellectual... more
Aleksey Khomyakov (1804-1860) is one of the most outstanding Russian thinkers of the mid-nineteenth century. Along with Ivan Kireyevsky, he is acknowledged to be the main representative of the Slavophile movement, an intellectual movement in Russian political, social and philosophical thought that originated in Russia at the end of the 1830s. Khomyakov, a philosopher, theologian, poet, publicist and social activist at the end of the 1850s, who was comprehensively educated, and gifted with exceptional mental acuity and erudition, focused his attention on pedagogical matters as was the case with several other representatives of the Russian intelligentsia. He included his reflections on this topic in an article entitled On Public Education in Russia, where he presented his views on questions related to education, teaching and the priorities of the Russian educational policy, while emphasising at the same time the fundamental importance of spiritual and religious education. Due to the fact that this article appeared in 1858, i.e. two years prior to Khomyakov’s death, this text can be treated as his pedagogical credo. This aim of this speech is draw attention to this little-known aspect of this outstanding figure’s creativity, in which makes himself known to contemporary people as a thinker that was genuinely concerned for the future of his homeland and made its fate dependant on the formation of future generations.
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W powszechnym odbiorze odpowiedzialność to obowiązek moralny lub prawny ponoszenia konsekwencji za czyny swoje lub innych. Zadaniem pedagoga jest zatem przygotowanie młodego człowieka do podejmowania decyzji zgodnie z prawdą i dobrem. To... more
W powszechnym odbiorze odpowiedzialność to obowiązek moralny lub prawny ponoszenia konsekwencji za czyny swoje lub innych. Zadaniem pedagoga jest zatem przygotowanie młodego człowieka do podejmowania decyzji zgodnie z prawdą i dobrem. To one powierzają jego odpowiedzialności jego samego i innych ludzi. Oczywiście nie jest łatwo odpowiedzieć na pytanie, która z wizji formacji wychowawczej, słowianofilska czy okcydentalna, lepiej spełniła w tym zakresie swoje zadanie. W warunkach odgórnego kreowania polityki oświatowej, jakie panowały w całej XIX wiecznej Europie, w tym także w Rosji, pedagog był odpowiedzialny jedynie wobec kontrolujących go urzędników państwowych, którzy weryfikowali zgodność jego poczynań z rozporządzeniami i wytycznymi ministerstwa. W takiej sytuacji odpowiedzialność pedagogów była, używając określenia Paula Fauconneta, cechą tych, „którzy muszą (…) na mocy pewnej reguły zostać wybrani jako bierne podmioty jakiejś sankcji” . W takim ujęciu bycie odpowiedzialnym pedagogiem oznaczało dostosować się do panujących reguł, obniżyć próg wrażliwości pedagogicznej i wyłączyć myślenie. Znakomita większość wychowawców nie paliła się zatem do tego, aby okazać się podmiotami „zdolnym do podlegania karze” . Takie jurydyczne pojmowanie odpowiedzialności było czynnikiem skutecznie krępującym inicjatywę i kreatywność pedagogów, czyniąc ich biernymi i bezrefleksyjnymi, wręcz niewolniczymi, realizatorami programów nauczania i ministerialnych okólników. Strach o „własną skórę” wzmagał w nich zachowania autorytarne, a nawet agresywne wobec uczniów, których traktowano jako podwładnych. Wobec urzędników i przełożonych stawiano zaś na służalcze podporzadkowanie, w całej rozciągłości respektując słynny „apoftegmat” przypisywany Piotrowi I, który miał rzec, że „podwładny powinien przed obliczem przełożonego mieć wygląd lichy i durnowaty, tak, aby swoim pojmowaniem sprawy nie peszyć przełożonego” . Nie wszyscy jednak czuli się w obowiązku, aby zachęcać pedagogów do stosowania tej zasady wobec powierzonych ich odpowiedzialności uczniów. Do ich grona należeli m.in. Aleksiej Chomiakow i Nikołaj Dobrolubow – wybitne postaci lat 50. XIX wieku. Chociaż stali oni po przeciwnych stronach światopoglądowej barykady w swojej refleksji pedagogicznej wskazywali na konieczność wychowania do wolności i odpowiedzialności oraz poprzedzającego je namysłu nad istotą i kondycją człowieczeństwa. Podkreślając niedorzeczność ujmowania relacji wychowawczej w kategoriach bezwzględnej dominacji nauczyciela nad uczniem starali się zachęcać obie strony procesu pedagogicznego do współpracy w celu odkrycia prawdy o człowieku, bez poznania której niemożliwe jest uczynienie świata lepszym, a ludzi szczęśliwszymi.
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Depresja stała się obecnie najbardziej rozpowszechnioną chorobą. Nie jest jednak chorobą nową. W przeszłości określano ją jako acedia lub melancholia. Niezależnie od zmian w terminologii istota tej choroby pozostaje taka sama. Dotyka ona... more
Depresja stała się obecnie najbardziej rozpowszechnioną chorobą. Nie jest jednak chorobą nową. W przeszłości określano ją jako acedia lub melancholia. Niezależnie od zmian w terminologii istota tej choroby pozostaje taka sama. Dotyka ona wszystkich sfer osoby ludzkiej: duchowej, a następnie psychicznej i oczywiście cielesnej. Pojawia się pytanie, czy jest jakiś ratunek dla człowieka, który cierpi na zachowania depresyjne? Z medycznego punktu widzenia bardzo trudno jest odpowiedzieć na to pytanie w sposób satysfakcjonujący, chociaż bez wątpienia lekarstwa, do pewnego stopnia przynoszą ukojenie. Bez wątpienia lekarstwa niwelują po części skrajne zachowania człowieka. Z jednej strony ograniczają jego ekspansję, agresję z drugiej zaś pobudzają go do życia (działają behawioralnie). Psychoterapia, która koncentrują się na przeżyciach psychicznych, na uczuciach, emocjach (namiętnościach), pozwala na przyjrzenie się sobie i daje iluzoryczną nadzieję, że zrozumienie tego, co się dzieje w człowieku, pomoże mu coś w jego życiu zmienić. Niestety rzeczywistość okazuje się brutalna i nie spełnia oczekiwań. Pytanie brzmi, jak pomóc z chrześcijańskiego punktu widzenia. Nie ma tutaj znaczenia, czy ktoś jest prawosławnym, rzymskim katolikiem, czy ewangelikiem. Niniejszy artykuł stanowi próbę odniesienia się do tego trudnego doświadczenia z perspektywy praktyki poradniczej prowadzonej przez autora w ramach założonego przezeń w 2015 roku pierwszego w Polsce Prawosławnego Poradnictwa Duszpastersko-Psychologicznego, działającego z błogosławieństwa Jego Eminencji Wielce Błogosławionego Sawy, prawosławnego Metropolity Warszawskiego i całej Polski.
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Biotechnology has provided humankind with powerful instruments which have significantly increased the possibilities of its intervention in nature including in the early stages of the development of the human embryo. Not only a whole range... more
Biotechnology has provided humankind with powerful instruments which have significantly increased the possibilities of its intervention in nature including in the early stages of the development of the human embryo. Not only a whole range of scientists and public opinion, but also various churches and religious communities have expressed their interest in this issue. Their attention is drawn particularly to the so-called embryonic stem cells, which the medical community hopes will eliminate diseases that are either difficult to cure or incurable. Obtaining these cells is associated with actions that lead to the loss of embryos. Therefore, the question arises if such actions are permissible in relation to conceived life. Discourse on this topic is also conducted by Christian churches. The objective of this article is to present the position of the Evangelical Reformed Church in this respect. In the first section of this article, which is the first publication of bioethical reflection on this topic, the doctrinal basis of Evangelical Reformed bioethical discourse on the status of the human embryo is presented. In the second section of this article, the reflection concentrates on the issue of admissibility of intervention in the life of the conceptus from the perspective of the main streams of Protestantism in the Continental (European) and North American approaches. In the third part, the author focuses on presenting the position of selected Evangelical Reformed Churches about the use of human embryos for scientific research. For the purposes of this presentation, it was decided to conduct a brief review of the official documents of three ecclesiastical organisms: the Evangelical Reformed Church in Poland, the Protestant Church in the Netherlands and the Church of Scotland. The position of the churches mentioned, in contrast to the rich reflection on this issue that has been conducted in the Evangelical Church of Germany (EKD), remains unknown in Poland. The intention of author of this article is to fill in the gaps in Polish scientific literature.
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Problematyka bioetyczna zajmuje w nauczaniu społecznym Kościoła ewangelicko-metodystycznego ważne miejsce. Na podstawie oficjalnych stanowisk Kościoła, wśród których szczególne miejsce zajmują Zasady socjalne, można stwierdzić, że... more
Problematyka bioetyczna zajmuje w nauczaniu społecznym Kościoła ewangelicko-metodystycznego ważne miejsce. Na podstawie oficjalnych stanowisk Kościoła, wśród których szczególne miejsce zajmują Zasady socjalne, można stwierdzić, że metodyści na ogół nie sprzeciwiają się wykorzystaniu ludzkich zarodków pochodzących z in vitro w celach naukowo-badawczych. Pozostawiają w tym względzie dużą swobodę członkom Kościoła, a rezolucje i raporty gremiów kościelnych pełnią jedynie rolę rekomendacji, pomocy w podjęciu decyzji. Warto jednak zauważyć, że stanowiska bioetyczne sformułowane w latach 90. XX wieku są bardziej liberalne niż te, które pojawiły się pod koniec pierwszej dekady XXI wieku. Zamierzeniem autora niniejszego artykułu jest krótka prezentacja stanowiska Kościoła metodystycznego w odniesieniu do problematyki wykorzystania ludzkich zarodów w celach naukowo-badawczych.
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The issue of the sanctity of human life, beginning with its development in the prenatal phase, is a constant topic of both Christian and Jewish theological reflection. In Judaism, it is closely related to the duty of procreation,... more
The issue of the sanctity of human life, beginning with its development in the prenatal phase, is a constant topic of both Christian and Jewish theological reflection. In Judaism, it is closely related to the duty of procreation, understood as striving to disseminate the glory of God in the world. Life is the glory of God, because God is a living God and in him life has its source and justification. Above all, the glory of God is a living man, made “according to the essence and mind” of God (Gen 1,26). In this article, the author ponders on the subject of the Jewish conception of the sanctity of human life. In Jewish theology, from biblical antiquity to modern times, it remains in organic relation with the proclamation of procreation: “Be fruitful and multiply” (Gen 1,28). The aim of the article is also to point out that there is a space for pro-life cooperation between Christians and Jews, which may take the form of joint actions for the promotion and protection of conceived life. Both the Church and the Synagogue derive their anthropological and embryological views from the Holy Bible.
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Konstantin Pobedonotsev (1827-1907) is most often associated with his position as Ober-Procurator of the Most Holy Synod which he held for nearly a quarter of a century. This allowed him to have a great influence on the functioning of the... more
Konstantin Pobedonotsev (1827-1907) is most often associated with his position as Ober-Procurator of the Most Holy Synod which he held for nearly a quarter of a century. This allowed him to have a great influence on the functioning of the Orthodox Church in Tsarist Russia. His activity, particularly in the area of internal politics, undoubtedly was the source of bad fame as a ruthless opponent to all forms of progress and freedom, and as a Russifyer and xenophobic. Opinions related to Pobedobostev as a man stigmatised by cynicism and being a merciless lay inquisitor, in the light of contemporary research into his work and achievements, cannot withstand criticism, and can even be deemed to be detrimental. An example of this is his pedagogical thought, which provides grounds for perceiving, under the mask of Torquemada, the face of an idealist and romantic who realizes his educational strategy with complete dedication. A determinant of this was his faithfulness to the Tsar, homeland and Orthodoxy. The actions he took to achieve this goal not indicate a lack of subtleness, cynicism, or the backwardness that he was accused of. At the foundation of his pedagogical vision was the Christian concept of man, care for an authentic understanding of human freedom, faith in the special mission of the teacher, a sense of responsibility for the future of the nation and state. The objective of this article is to make the Polish reader aware of the views of this very interesting, although controversial, figure and his pedagogical achievements which are practically unknown in our country.
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Christians are obliged to strive for unity in faith. It is an urgent and necessary obligation for all those who have accepted the Gospel of the Son of God, Jesus Christ. Common work on the part of divided Christians should naturally be an... more
Christians are obliged to strive for unity in faith. It is an urgent and necessary obligation for all those who have accepted the Gospel of the Son of God, Jesus Christ. Common work on the part of divided Christians should naturally be an occasion to genuinely and earnestly search for unity in faith, in accordance with Our Saviour’s desire. Christians inspired by the Gospel should experience spiri- tual unrest, because of the fact, that for two thousand years sińce the Incamation of the Son of God, they have not formed a unified community of believers in the Lord praying “that they all be one” (John 17:21). For this reason, striving for unity in faith is a morał imperative, which should be found in itself and renewed, and then applied to relations with other Christians. This should be grounded in the deep conviction that unity is a gift given to the Church by God, and as an act of God (see Matthew 16:18) it preserves its being despite divisions among Christians.
One Orthodox theologian’s reflection on the topie “is unity in faith possible, if so, when?” focuses on showing the Orthodox view of the unity of the Church and the Orthodox vision of Christian unity, and also on a short analysis of some of the obstacles in obtaining that unity. From the Orthodox Church’s perspective it is and was always one, because the essence of the Church is unity. Orthodox theology rejects dividing the Church into “visible” and “invisible” parts and does not agree with the view that the invisible church is one, but is visibly divided. Stating that Christians are divided but the Church is one clearly expresses this opinion. According to the Orthodox Church, restoring unity between Christians should be dependent on returning to the fullness of the apostolic faith within the Church itself and to its traditions. The Church is called to be one in diversity, and the basis of that unity is confessing a common faith. The unity of Christians depends on the confession of the same faith and the visible expression of that unity is participation in the same Eucharist. It is for this unity that the Orthodox Church prays for at each of its services. When will this unity be achieved? It is difficult to predict and indicate exact dates. ... Moreover, there still are many doctrinal ambiguities, as well as human difficulties, fears and weaknesses. Above all, there is a lack of love and that, which Father Jerzy Klinger called “ex- periencing the faith”, because, as we confess in the Creed, one believes in the “one holy, catholic and apostolic Church.” If that faith and love of God and love of neighbor triumphs, then the hope and longing of the hearts of many will be realized - the unity of faith in the Triune God: Father, Son, and Holy Spirit.
One Orthodox theologian’s reflection on the topie “is unity in faith possible, if so, when?” focuses on showing the Orthodox view of the unity of the Church and the Orthodox vision of Christian unity, and also on a short analysis of some of the obstacles in obtaining that unity. From the Orthodox Church’s perspective it is and was always one, because the essence of the Church is unity. Orthodox theology rejects dividing the Church into “visible” and “invisible” parts and does not agree with the view that the invisible church is one, but is visibly divided. Stating that Christians are divided but the Church is one clearly expresses this opinion. According to the Orthodox Church, restoring unity between Christians should be dependent on returning to the fullness of the apostolic faith within the Church itself and to its traditions. The Church is called to be one in diversity, and the basis of that unity is confessing a common faith. The unity of Christians depends on the confession of the same faith and the visible expression of that unity is participation in the same Eucharist. It is for this unity that the Orthodox Church prays for at each of its services. When will this unity be achieved? It is difficult to predict and indicate exact dates. ... Moreover, there still are many doctrinal ambiguities, as well as human difficulties, fears and weaknesses. Above all, there is a lack of love and that, which Father Jerzy Klinger called “ex- periencing the faith”, because, as we confess in the Creed, one believes in the “one holy, catholic and apostolic Church.” If that faith and love of God and love of neighbor triumphs, then the hope and longing of the hearts of many will be realized - the unity of faith in the Triune God: Father, Son, and Holy Spirit.
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Bogactwo prokreacyjnych odniesień w Piśmie Świętym skłania do postawienia pytań o znaczenie tekstu biblijnego jako materiału wyjściowego w rozważaniach nad statusem istoty ludzkiej w łonie matki. W czasach biblijnych nie dysponowano... more
Bogactwo prokreacyjnych odniesień w Piśmie Świętym skłania do postawienia pytań o znaczenie tekstu biblijnego jako materiału wyjściowego w rozważaniach nad statusem istoty ludzkiej w łonie matki. W czasach biblijnych nie dysponowano jednak szczegółową wiedzą biologiczną na ten temat. Pomimo tego, teksty biblijne, jako objawione przez samego Boga, stanowią podstawę żydowskiej refleksji medycznej, filozoficznej i teologicznej na temat statusu conceptusa i nasciturusa. Rozważania na temat prenatalnego rozwoju człowieka są obecne także w Talmudzie. Biblia i Talmud zaś stanowią podstawę religijnego żydowskiego prawa stosowanego - Halachy, które określa status człowieka przed urodzeniem. Niniejszy tekst stanowi próbę rozpoznania tego tematu w refleksji rabinicznej, która wspiera się właśnie na tych trzech filarach - Piśmie Świętym (Torze), Talmudzie i Halasze.
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One of the issues that have divided the contemporary society is the estimation of the methods, procedures and means connected with creating a human by the extracorporeal fertilization with an embryo transfer (FIVET). Since on the one hand... more
One of the issues that have divided the contemporary society is the estimation of the methods, procedures and means connected with creating a human by the extracorporeal fertilization with an embryo transfer (FIVET). Since on the one hand the in vitro fertilization belongs to the highest achievements of contemporary medicine and makes possible to fulfill the desire of a fatherhood and motherhood for childless and infertile married couples. However on the other hand the so-called ‘artificial fertilization’ generates many problems and controversies of moral, legal, psychological and social naturę that are often disregarded. The article touches the problem of in vitro fertilizations from a perspective of orthodox Church teaching and orthodox bioethics. The estimation of extracorporeal fertilizations in a frame of the orthodox bioethical reflection concentrates around following questions: the status of the embryo and the holiness of the human life, the meaning and character of the procreation intercourse, weighing the problem of the childlessness and infertility, the sense and dimension of the parenthood (motherhood and fatherhood) and the character of the means, methods and procedures of the in vitro fertilization with an embryo transfer.
On the basis of official Church documents and also numerous statements of orthodox priests and theologians the author points out that the orthodox Church firmly objects to in vitro fertilizations madę according to the now recognized procedures. Nevertheless, guided by mercy it determines the conditions, fulfilling of which could, considering the marital welfare, let the spouses undergo the procedures of the extracorporeal fertilization. It must be stressed that the talked about conditions mean rather a consent, then an acceptation, and they are an expression of Church economics. Official Church positions and also statements of priests and theologians do not obtrude and do not force anything from the faithful. Through a quiet reasoning, based on Church teaching, they try morę to persuade the spouses to weigh abstaining from these means. Besides they show the tolerance borderline of Church, behind which there is only a univocal and firm objection and a pray for returning for the lost.
On the basis of official Church documents and also numerous statements of orthodox priests and theologians the author points out that the orthodox Church firmly objects to in vitro fertilizations madę according to the now recognized procedures. Nevertheless, guided by mercy it determines the conditions, fulfilling of which could, considering the marital welfare, let the spouses undergo the procedures of the extracorporeal fertilization. It must be stressed that the talked about conditions mean rather a consent, then an acceptation, and they are an expression of Church economics. Official Church positions and also statements of priests and theologians do not obtrude and do not force anything from the faithful. Through a quiet reasoning, based on Church teaching, they try morę to persuade the spouses to weigh abstaining from these means. Besides they show the tolerance borderline of Church, behind which there is only a univocal and firm objection and a pray for returning for the lost.
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Doctor work is connected with the whole history of man. During the Old Testament we see the services of physicians in the persons of prophets who carried out the ministry from God's will and without the necessary training. In the New... more
Doctor work is connected with the whole history of man. During the Old Testament we see the services of physicians in the persons of prophets who carried out the ministry from God's will and without the necessary training. In the New Testament image of physicians services becomes from Jesus Christ. Doctors services we find represented by some of the apostles, particulary by the Evangelist St. Luke. The doctors work is not generally unterstood as the provision of ondemand services, but this service is focused on the good of man, which is healthy and life. So the physician confirms its activity value of life not only as a biological phenomenon, but especially as a personal act of existence.
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This paper is an attempt to present the attitude of Jewish bioethics broadly understood with regards to in vitro fertilisation. The general attitude of the majority of Rabbis of the main denominations of Judaism towards artificial methods... more
This paper is an attempt to present the attitude of Jewish bioethics broadly understood with regards to in vitro fertilisation. The general attitude of the majority of Rabbis of the main denominations of Judaism towards artificial methods of procreation should be viewed as positive. Many of them consider in vitro fertilization as a means of fulfilling the most important commandment of Judaism: the obligation (mitzvah) to procreate (peru u-revu) and populate the earth (lashevet yetsara). In Judaism, procreation is one of the main tasks of marriage and the ability to bear children is seen as an integral part of the covenant of God with His people and a sign of God’s blessing for those who observe the Law (Deut. 7, 12-14). It is obvious that married couples that are not able to have children for various reasons are placed in a difficult situation. Their difficulties in this respect can be interpreter as a sign of being cursed and rejected by God. However, many Rabbis emphasize that there are situations in which infertility should not be regarded as God’s punishment for disobeying the Law, but as the result of the faultless human physical and psychophysical inability to have children. As such, infertility should be treated as an illness that should be treated. The problem of infertility therefore enters the realm of the practice of a doctor, who is the servant and co-worker of God. When taking into consideration the above mentioned arguments, the majority of contemporary Rabbis and Halakhic authorities permit the use of medically assisted procreation, particularly in vitro fertilization, when all other methods have failed. The vast majority of Rabbis, who belong mainly to progressive and conservative denominations, support the use of artificial methods of procreation. It is worth noting that there is strong opposition to using these methods among Rabbis, particularly those of orthodox movements. The objective of the article is to demonstrate the attitude of the main Jewish denominations to in vitro fertilization and the ethical problems associated with this procedure, including the attitude to surplus embryos.
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The topic of apocatastasis is one of the most important and most controversial theological questions in Christian teaching. This issue functions as a so-called theologumenon, which is a private theological opinion, which, however, does... more
The topic of apocatastasis is one of the most important and most controversial theological questions in Christian teaching. This issue functions as a so-called theologumenon, which is a private theological opinion, which, however, does not gained universal acceptance among the faithful and the approval of the official teaching of the Church. However, apocatastasis moved the hearts and minds of several theologians, philosophers, writers, mystics and poets. Many of them were accused of heresy when they confronted the belief that sinners will be doomed to eternal torment with God’s will for universal salvation. The most predominant figure was Origen (c. 185 – c. 254), whose name is commonly associated with apocatastasis. It was he who gave it its particular form and gave it a consistent justification. Christian teaching about apocatastasis can be found even earlier. One of the early Christian writers and Fathers, in whose creative legacy can be found several statements referring to the idea of universal salvation, was Titus Flavius Clemens, also known as saint Clement of Alexandria (c. 140 – c. 215). It can be clearly stated that the Alexandrian scholar’s writings contain the idea of apokatastasis ton panton, both in cosmic and personal dimensions. It could also be said that he was the first Christian theologian and philosopher who moved in the direction of a concept of universal salvation. His writings accepted the form of the universal theory of God’s pedagogy, whose final goal is that “God would be all in all” (1 Cor. 15:28).
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Contemporary man usually associates monasticism with loneliness, seclusion, rejecting the world, self-denial and even loss. It turns out, however, that monks do not perceive themselves as lonely people excluded from the world. The path... more
Contemporary man usually associates monasticism with loneliness, seclusion, rejecting the world, self-denial and even loss. It turns out, however, that monks do not perceive themselves as lonely people excluded from the world. The path that they have chosen is rather an expression of the spiritual freedom and victory over loneliness which is realized by turning to the Unknown, who has created and called them. In this way, their demeanour, although it may seem lonely and alienated on the surface, is in reality an attempt to find themselves and understanding the meaning and goal of human live as person.
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St. Luke Voyno-Yasenetsky, Archbishop of Simferopol and Crimea (1877-1961) is one of the most outstanding Orthodox theologians of the 20th century. This brilliant doctor and researcher, a tireless archbishop and confessor was able to... more
St. Luke Voyno-Yasenetsky, Archbishop of Simferopol and Crimea (1877-1961) is one of the most outstanding Orthodox theologians of the 20th century. This brilliant doctor and researcher, a tireless archbishop and confessor was able to harmonize the characteristics of an insightful scholar and an original theologian. His creative legacy includes not only several works and academic articles in the field of surgery. As a theologian and bishop, he has left twelve volumes of homilies and theological, religious and philosophical works. Among the latter, particular attention should be drawn to the treaties: Science and Religion and Spirit, Soul and Body. This article will analyse the main anthropological ideas contained in the latter mentioned work.
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This article is an attempt to present the opinions expressed by two Scandinavian Old Lutheran Churches: The Church of Sweden (Svenska kyrkan) and The Church of Norway (Den norske kirke), on obtaining embryonic stem cells from human... more
This article is an attempt to present the opinions expressed by two Scandinavian Old Lutheran Churches: The Church of Sweden (Svenska kyrkan) and The Church of Norway (Den norske kirke), on obtaining embryonic stem cells from human embryos. Both of the mentioned ecclesiastical organisms belong to the Lutheran World Federation and have already elaborated important positions on bioethics. The points of view and ethical evaluation expressed by them significantly differ from one another by means of emphasis and the argumentation applied. Norwegian Lutherans in this matter are more conservative than their Swedish brethren. Simultaneously they are more critical of ethical legalization of searching for and using human embryonic stem cells. Moreover, the Swedes are perhaps more open to the fruits of biomedical progress. The documents and recommendations, which have been formed in the mentioned churches, are relatively unknown in Poland. Their publication is intended to fill this gap. In addition, they are interesting research material and deserve attention in the general scope of ecumenical dialogue.
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The objective of this paper is to present the anthropological basis of Orthodox bioethical reflection. From the Orthodox point of view, bioethics can be described as orthopraxis in the scope of issues connected with medical intervention... more
The objective of this paper is to present the anthropological basis of Orthodox bioethical reflection. From the Orthodox point of view, bioethics can be described as orthopraxis in the scope of issues connected with medical intervention in human life. Orthodox bioethical praxis is based on Christian anthropology and the ethics of deification, and is not anthropocentric, but Christocentric. According to this thought, humans are not only material beings, but a personal reality – an embodied soul created in the image and likeness of God. This fact constitutes their invaluable worth. Orthodox bioethical reflection emphasises that human life is not limited only to its earthly existence, but on the fact that its temporal life should be understood in its eternal perspective, in the perspective of the glory of God, which we are to increasingly radiate by becoming more like the image of our Creator and Saviour.
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For centuries, human thought has revolved around intriguing questions concerning the creation of the world and its development. It can be assumed that both religion and philosophy have always posed questions about the creation of all... more
For centuries, human thought has revolved around intriguing questions concerning the creation of the world and its development. It can be assumed that both religion and philosophy have always posed questions about the creation of all things, the first cause of the world. Over time, these issues have also been the subject of the interest of Christians, who have faced the problem of how they should respond to the philosophical and cosmogenic concepts expressed by the pagans. What aspect of their ideas could be accepted as being compatible with the teachings of the Holy Scriptures and those conveyed by the Church, and which of them should be rejected as erroneous? Undoubtedly, these questions can be answered on the basis of the Book of Genesis (Genesis 1). The biblical text demands expansion in the form of correct exegesis and interpretation. The author of the earliest complete work devoted exclusively to the interpretation of the six days of creation of the world consistent with Holy Scriptures and the teachings of the Church was St. Basil the Great, bishop of Caesarea between 370-379. His Hexaemeron emerged as a collection of homilies preached throughout the first week of Great Lent in 378. It had a great influence on later such literature. The most faithful lecture of Basil’s exegetical thought was written ten years after the Hexaemeron by St. Ambrose, bishop of Milan between 374-397. These works display such great similarity that the views conceptualised cannot be considered as Ambrose’s original work. However, the question arises if any differences can be found apart from these similarities. It turns out that there are many differences that suggest that Ambrose’s work could be treated as a fundamental supplement and enrichment to the Cappadocian hierarch’s lecture. This article is devoted to drawing attention to these important elements in the works of both outstanding figures.
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Louis Brown was born on July 25th, 1978. She was the first child conceived by means of in vitro fertilization and embryo transfer (IVF-ET). This year marks forty years since the birth of the first “test-tube baby”, i.e. a child conceived... more
Louis Brown was born on July 25th, 1978. She was the first child conceived by means of in vitro fertilization and embryo transfer (IVF-ET). This year marks forty years since the birth of the first “test-tube baby”, i.e. a child conceived outside her mother’s organism. Over the last four decades, in vitro fertilization and other related artificial reproductive techniques have practically become standard medical procedures. Presently, it is estimated that the number of children conceived by in vitro fertilization significantly exceeds 7 million people since this method was first applied. ESHRE’s reports indicate that more and more children are born by means of this method every year. The number of doctors and clinics specializing in in vitro fertilization is increasing along with the number of people seeking their assistance. Many reliable sources indicate that this trend is being maintained.
However, the subject of the conducted research throughout a two month stay in Slovakia was not an evaluation of the effectiveness and beneficence of in vitro fertilization as a method of treating infertility. The main objective of the research project assumed the analysis of bioethical discourse conducted by Christian churches in Slovakia on issues related to in vitro fertilization that is practically unknown in Poland. The research project is an essential part of extensive research conducted by the contractor on the reception of this issue in Christian bioethical discourse in an ecumenical context.
However, the subject of the conducted research throughout a two month stay in Slovakia was not an evaluation of the effectiveness and beneficence of in vitro fertilization as a method of treating infertility. The main objective of the research project assumed the analysis of bioethical discourse conducted by Christian churches in Slovakia on issues related to in vitro fertilization that is practically unknown in Poland. The research project is an essential part of extensive research conducted by the contractor on the reception of this issue in Christian bioethical discourse in an ecumenical context.
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Obserwacja tendencji, jakie obecnie wydają się dominować w dyskursie społecznym i religijnym, nie pozostawia wątpliwości, że jednym z najważniejszych wyzwań stojących obecnie przed chrześcijaństwem jest stosunek do współczesnego modelu... more
Obserwacja tendencji, jakie obecnie wydają się dominować w dyskursie społecznym i religijnym, nie pozostawia wątpliwości, że jednym z najważniejszych wyzwań stojących obecnie przed chrześcijaństwem jest stosunek do współczesnego modelu cywilizacyjnego, którego główną cechą jest dążenie do harmonizacji różnorako ukierunkowanych imperatywów liberalizmu i konserwatyzmu/tradycjonalizmu. Abstrahując od realnych możliwości zaistnienia ewentualnej symbiozy należy stwierdzić, że obecnie mamy do czynienia z coraz bardziej arogancką, nastawioną na konfrontację opresją ideologii neoliberalnych wobec obecności wiary i wartości chrześcijańskich w sferze publicznej. Objawia się to m.in. w promocji zapatrywań, w których przypisuje się chrześcijaństwu opresyjność w stosunku do innych religii i światopoglądów, a także obarcza się Kościół odpowiedzialnością za zniewolenie człowieka. Podkreśla się również, że stanowiące wyraz chrześcijańskiej moralności normy i wartości stanowią dla współczesnego człowieka balast nie do uniesienia, są zbyt rygorystyczne i krępują jego rozwój. Głównym wyznacznikiem i zarazem wyzwaniem obecnych czasów wydaje się zatem konfrontacja liberalnych standardów cywilizacyjnych z wartościami tradycyjnej tożsamości religijno-kulturowej. Badanie genezy i poszukiwanie możliwych dróg przezwyciężenia sprzeczności między tymi dwoma dominującymi współcześnie wyznacznikami rozwoju zajmuje ważne miejsce w prawosławnym dyskursie teologicznym i społecznym.
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Problematyka ekologiczna jest obecnie ważnym obszarem naukowej refleksji pedagogicznoreligijnej i ekumenicznej. Obejmuje ona namysł teoretyczny i praktyczny nad istotą, celami i sposobami realizacji postawy troski o dobro i ochronę Bożego... more
Problematyka ekologiczna jest obecnie ważnym obszarem naukowej refleksji pedagogicznoreligijnej i ekumenicznej. Obejmuje ona namysł teoretyczny i praktyczny nad istotą, celami i sposobami realizacji postawy troski o dobro i ochronę Bożego stworzenia. Szczególną rolę w popularyzacji postaw proekologicznych odgrywa także edukacja religijna. Swoim przekazem dociera ona bowiem do szerokiej grupy odbiorców i prezentuje, co na ten temat mają do powiedzenia Kościoły i tradycje chrześcijańskie. Głównym celem konferencji jest wskazanie na istotną rolę formacji proekologicznej w ramach chrześcijańskiej edukacji religijnej i ekumenicznej, a także eksploracja obszarów, które mogłyby być w tym zakresie inspirujące dla szeroko pojętej pedagogiki religii i kultury. Konferencja jest również zaproszeniem do debaty nad tym, w jaki sposób, najbardziej skutecznie i odpowiedzialnie, z pasją i poczuciem troski o teraźniejszość i przyszłość ludzkości, promować wśród chrześcijan postawy ekologiczne. Organizatorzy mają nadzieję na otwarty dyskurs w zakresie poszukiwania nowych obszarów i form współpracy środowisk zaangażowanych oraz niezaangażowanych religijnie w dziele ochrony środowiska naturalnego.