Eklezjalne uwarunkowania etosu pracy
Ecclesial Conditions of the Ethos of Work
W niniejszym opracowaniu zwrócono uwagę na cztery zagadnienia dotyczące etosu pracy. Tego etosu Kościół nie tylko broni - broniąc człowieka pracującego - ale ukazuje soteryjny wymiar pracy. Chodzi o to, że praca jest jedną z podstawowych dróg "uświęcenia" dzisiejszego człowieka. (fragment tekstu)
The Greek word "ekklesia" reaches far beyond narrowly understood "churchliness". It transfers us into the realm of "being a man in this world" and at the same time participation in "the eternal life of redeemed people". The word "ekklesia" manifests a kind of tension between things that already are and things we are still waiting for. This tension becomes a dimension of the ethos of work of today. It can be seen, inter alia, in all the papal documents, starting from Pius XI to pope Francis. On May 1, 2013 during a Mass at St. Malthas House Francis said: "Work gives us dignity! Those who work have dignity, a special dignity, a personal dignity: men and women who work are dignified. Instead, those who do not work do not have diis dignity. But there are many who want to work and cannot. This is a burden on our conscience, because when society is organized in such a way that not everyone has the opportunity to work, to be anointed with the dignity of work, then there is something wrong with that society: it is not right! It goes against God himself, who wanted our dignity, starting from here". This anthropological and ethical problem is the subject of of the presented research. The first chapter describes the issues oi freedom, solidarity and work providing material and spiritual wealth. The audror starts with a recollection of analyses of the father of contemporary economy Adam Smith and his famous "Inquiry into the Nature and Causes of the Wealth of Nations". The second chapter focuses on eccesiality understood as a fundamental option of justice and dignity of work. The issue of justice - that is giving everyone things to which they are rightfully entitled - is not merely a legal matter, but rather an ethical and axiological one. The author emphasises the fact that the hunger for justice is present in every culture - it accompanies a contemporary man as well. The third chapter speaks of the need of eccesiality in assessment of wealth and poverty in Laborem exercens John Paul II uses the notion "resources" for inanimate objects, such as money or machines. Such the usage is quite common, and yet it does not reach the heart of the matter. The initial form of resources are human resources. The aim of a liberating political economy is to let this mustard seed of creativity grow to its full form. Each man is bom to become a creator. Throughout one's life everyone is able to produce much more than one consumes. Resources of creativity are in the spirit of spirit of invention, discipline and order. Hence it is also in economy that a primate of the spirit is confirmed. The fourth chapter is merely about the fact that we are living under pressure and people are less important than objects. In this dimension ecclesiality is a way of thinking which protects a man. We know diat it is not a task of the Church to present a detailed and in-depth analysis of the contemporary reality, but 1 urge all communities to keep "always vigilant ability to study the signs of time" mentioned by Vaticanum II. It is about a serious responsibility for ourselves and others. The fifth paragraph presents ecclesiality in a perspective of human works and human property. Since a certain amount of creativity is to be found in each and every individual, a common system of political economy should be designed. It should be able to reach all citizens - bottom up. Also, all possibie measures should be taken to protect and cultivate freedom of each and every individual. One should design social institutions that would be able to trigger citizen's virtues at the very roots of the nation, The final conclusion is embedded in the truth that, luckily enough, "we are living on earth pointing to heaven". Bearing in mind the final values, we, Christians, can and should bring hope into our secular state. (original abstract)
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