Doctrine Of Faith Research Articles

Kościół katolicki w kazaniach Jakuba Wujka. Uwagi wstępne

This article is a preliminary reconnaissance of Jakub Wujek’s presentation in his Lesser Postylla sermons of the Catholic Church and the truths of faith he preached. This reconnaissance confirms that the circumstances of the creation of Wujek’s Lesser Postylla, its genesis, strongly influenced the content of the work. For the universal, Catholic Church was almost always presented by the Jesuit preacher in confrontation with the image of the criticised dissenters. Notably, the picture of the true Church as presented by Wujek in his sermons is fully in line with the doctrine of this religion. Undoubtedly, the picture of the Church painted almost five centuries ago is still valid, as confirmed by confronting Wujek’s remarks with the contemporary version of the official interpretation of the Catholic Church’s doctrine of faith and morals, the Catechism of the Catholic Church, compiled in the second half of the 20th century after the Second Vatican Council.

The Pak Wigah Grand Mosque

The architecture of the Islamic world is unique in the way that it is able to express the doctrines of faith by virtue of material form. The “style” of this building tradition can be characterized by the use of geometric patterns and intricately detailed ornamental forms that create an overwhelming sense of serenity and spiritual beauty. This article examines the design process involved in the planning and construction of a traditional mosque through the example of the Pak Wigah Grand Mosque, designed by Kamil Khan Mumtaz and built by Dr. Hafiz Muhammad Farukh Hafeez.

A STUDY OF SUSTAINING INTIMACY WITH GOD AS A SYMBOL OF UNCONDITIONAL LOVE IN BY THE RIVER PIEDRA I SAT DOWN AND WEPT

Ever since the creation of Man and consequently evolution of Faith on earth, theologians, philosophers, scholars, writers and common man have been interpreting the reality i.e. God according to their own personal experiences and requirement of the time and age in which they lived. In today’s world, one of the most controversial ideas is the doctrine of faith as true aspirant of God’s love. Many consider that God is their personal legacy and many think that He lives beyond their traditional horizons. This idea about God’s intimacy has caused inter sects and inter religion discourses as well. Nevertheless, one thing has been assured in the selected text that human beings beyond the restriction of race, religion and creed, have been striving to maintain closeness with God and whether interpreted and called in any condition, is always Benevolent and Benign to believers. This research paper attempts to analyze this doctrine and consequently explores its implications, propositions and connotations in Paulo Coelho’s novel By the River Piedra I Sat down and Wept (1999) in the backdrop of new criticism. Close reading technique has been used to analyze the text of the novel. The researchers have tried to find out themes, relations, characters, incidents and ideas and symbols in the text that convey the presence of the idea that God is the symbol of unwavering love and always benign to believes. The study sums up that human faith beyond its religion, social and traditional attachment is the true aspirant of God’s love in all sorts of crises and difficulties and God in spites of various names and connotation associated with Him is always benign and kind to the believers. Keywords: Faith, Believer, Holy Spirit, Divine. Benevolence, Human Efforts, Love, Feminine Face, Benign

Barzanji Tradition In Muslim Society As An Manifestation of Islamic Values Faith In the Apostles For Discipline Character

Purpose of the study: This research introduces a new approach to actualizing Barzanji cultural values in Islamic education, namely integrating the tradition of reading poetry and stories about the Prophet Muhammad SAW with the doctrine of faith in the apostles. This research aims to explore how islamic values are realized in the barzanji tradition.
 Methodology: This research uses a qualitative approach with a naturalistic research design. Data collection techniques used in-depth interviews and participant observation. Respondents in this study were selected based on variations in roles and involvement in the Ngarot tradition using purposive sampling techniques. Data analysis will be carried out using the Miles and Huberman model.
 Main Findings: This research also proposes suggestions and recommendations to improve and optimize this new approach, by emphasizing the importance and urgency of having a character of discipline and faith in the apostles for the success and happiness of Muslims in this world and the hereafter, based on the findings and implications. from this research. This research contributes to Islamic educational and cultural literature, by providing new perspectives and insights regarding the role and impact of Barzanji poetry and stories in increasing feelings of love, respect and gratitude for the Prophet Muhammad SAW and his predecessors, as well as asking for their intercession and blessings.
 Novelty/Originality of this study: Students who do not have a disciplined character and do not strengthen the value of faith in the apostles can face short-term and long-term implications for their academic, personal and social lives. Therefore, it is important and urgent for students to have a disciplined character and strengthen the value of faith in the apostles, because this is very important for their success and happiness in this world and the hereafter. Students can achieve this by studying and practicing Islamic teachings and values, as well as by reading and listening to Barzanji poetry and stories that tell the life and virtues of the Prophet Muhammad (peace be upon him) and his predecessors. In this way, students can increase their feelings of love, respect and gratitude for the Prophet and his apostles, and ask for their intercession and blessings.

Spinoza’s Defense of Toleration: The Argument From Pluralism

Spinoza’s bold, spirited defense of toleration is an animating theme of the Theological-Political Treatise (TTP) and an important reason for the significant historical impact of the text. But Spinoza’s arguments for toleration can be challenging to discern. True to its title, the TTP offers two main arguments for toleration, one political, the other theological. This paper argues that Spinoza’s theological argument for toleration is closely connected to a distinct and often overlooked argument from pluralism. This paper examines Spinoza’s argument from pluralism and defends that it is more attractive to similar arguments for toleration offered by Bodin and Bayle. It is more attractive than Bodin’s pluralism argument because Spinoza’s allows that religious beliefs and doctrines of faith have a rational justification, which makes possible a more optimistic picture of the prospects for religious disputation. Spinoza’s pluralism argument is also more attractive than Bayle’s argument because Spinoza’s does not regard religious beliefs as justified by sincerity, which means that he does not need to recognize any problematic rights of erroneous conscience, nor is he forced to accept as justified sincere beliefs in persecution or obviously immoral or irreligious beliefs.

What Is Man? A Journey through Biblical Anthropology by Fearghus Ó Fearghail and Adrian Graffy

Reviewed by: What Is Man? A Journey through Biblical Anthropologyby Fearghus Ó Fearghail and Adrian Graffy Donald Senior the pontifical biblical commission What Is Man? A Journey through Biblical Anthropology(trans. Fearghus Ó Fearghail and Adrian Graffy; London: Darton, Longman & Todd, 2021). Pp. 366. £19.99. This is the latest document of the Pontifical Biblical Commission (PBC) and may be its longest to date. For those less acquainted with the role of the PBC, it is a commission of some twenty biblical scholars from all over the world intended to serve as a resource on biblical matters for the Vatican Congregation of the Doctrine of the Faith and, through the Congregation, for the pope himself. First established under Pope Leo XIII, it evolved under Pius X as a monitor for Catholic biblical scholarship at a time when the church was highly suspicious of the reductionist spirit associated with historical biblical criticism. Over time, particularly under Pius XII, the monitoring role gave way to a more constructive approach. After the Second Vatican Council, Paul VI placed the PBC under the Congregation of the Doctrine of Faith and confirmed its purpose as a Vatican resource on biblical interpretation. In recent years, the PBC has produced a series of expansive statements on such topics as various methods of biblical interpretation, on the key role of the Jewish Scriptures in the Christian Bible, on the moral horizons of the Bible, and on biblical inspiration. Several of these topics were expressly requested by the reigning pope (e.g., on the Jewish Scriptures by John Paul II, on inspiration by Benedict XVI); this latest presentation on biblical anthropology was requested by Pope Francis. These documents derive from the intertwined contributions of the PBC's members. Typically, the work of producing the document takes two or three years, beginning with an agreement on the overall format, and then various members producing papers on specific aspects of the topic, and finally the weaving together of this disparate material into a coherent text. The end result is that the PBC's statements are thorough, more like a state of the question than innovative, and, at times, their style reflects the somewhat patchwork nature of the production. [End Page 506] In this instance, however, the PBC's study of biblical anthropology has a unique and rich format. As stated at the outset, the document takes its cue from the account of human origins in Genesis, particularly chaps. 2–3, but with substantial reference to Genesis 1–11. The focus is, therefore, primarily on OT texts. Basic motifs from the Genesis account that reflect fundamental descriptions of what it means to be human, and the essential relationships that define the human, are described across the major components of the Bible: the Torah, the prophetic literature, and the wisdom traditions (often with particular attention to Psalms). Each segment, however, ends with the exemplification of the motif in the Gospels and in the letters attributed to Paul. The document states that its overriding methodology is that of "narrative theology"; however, this term should be taken in a very broad sense—distinguishing the document's thematic approach from a more systematic or philosophical analysis. The contents of the document are rich and accessible to the broad audience it has in mind: "members of theological faculties, catechists, students of the sacred sciences." Broad expositions of biblical motifs are bolstered (in smaller type) by incisive technical analyses of key texts (e.g., a thorough discussion of the nuance of the term "image" of God in Gen 1:26). The document is arranged in four "chapters" or major sections: (1) The Human Being as Created by God (both frail and of the earth but also in the image of God); (2) The Human Being in the Garden (taking up topics of food, work, and relationship with animals); (3) The Human Family (love between husband and wife, between parents and children, and between "brothers and sisters" understood broadly); (4) The Human Being in History (God's commands; human obedience and transgression; God's intervention in history and ultimate salvation in Christ). The opening "chapter," taking its cue from Genesis 1–11, sets the tone for the entire document and...

Идеи нравственного развития личности в педагогическом наследии В. Я. Cтоюнина

Russian teachers when considering the problems of the spiritual and moral formation of a person, often address the theoretical heritage of the past. One of the outstanding representatives of the national pedagogy of post-reform Russia was Vladimir Yakovlevich Stoyunin, in the second half of the 19th century. At the present stage of the development of pedagogical science, the views of the scientist on solving the problems of finding and forming the ideal of the spiritual and moral growth of the individual, as well as determining the specific content of the moral education of the child, are of particular importance. The article presents an overview of the pedagogical views of V.Ya. Stoyunin on issues of spiritual and moral education of children of preschool and primary school age. The relevance of the scientist's ideas about the components of the moral education of the individual through the aspiration for self-improvement and the moral ideal is shown. The role of the Christian doctrine of faith in the moral upbringing of the child is determined and comprehended. The author of the article focuses on description of grades of a moral personality and the conditions for their growth, developed by V.Ya. Stoyunin in a detail.The aim of the article is to study the pedagogical ideas of V.Ya. Stoyunin about the formation of ideal of spiritual and moral development of an individual to identify approaches to the problem of professional and personal growth of teachers. As a result, the pedagogical views of V.Ya. Stoyunin on problem of spiritual and moral education of children in the period of preschool and primary school ages, his pedagogical recommendations on development of positive and leveling negative personal qualities of pupils have been classified. The position of the scientist on the issue of personal qualities of teachers, which have a significant impact on growth of spiritual sphere of the child, is presented. The attention is focused on Stoyunin’s understanding of personal moral qualities as the fulfillment the basic Christian ethical norms - Christian commandments by teachers.

Legal Assurance: A Comparative Study of the Good Faith Doctrine in Australia and Indonesia

Legal Assurance: A Comparative Study of the Good Faith Doctrine in Australia and Indonesia

The Good Faith Doctrine in EU VAT Law: A New Holy Grail for the Taxable Person

In this article, the author analyses the key case law delivered by the Court of Justice of the European Union in the field of EU VAT and seeks to provide the reader and/or the taxable person with a better understanding of the evolution of the good faith doctrine over the past years, from cases such as Kittel to Vikingo. The author evaluates the reasons why the good faith doctrine should be harmonized in the VAT Directive as a general principle of EU VAT law. She, thereafter, proposes that the good faith doctrine should be codified as hard law in article 272 of the VAT Directive relating to the obligations of taxable persons and non-taxable persons.

Protopresbyter Evgeny Akvilonov: Proofs for the existence of God in the context of the synodal period rational theology

This article considers protopresbyter Evgeny Akvilonov’s features of teaching fundamental theology and his doctrine on the proofs for the existence of God in the context of rational theology of the synodal period. It is demonstrated that: the main methodological feature of his fundamental theological heritage is his desire to preempt the solution of apologetic tasks by solving fundamental-founding ones, aimed at bringing the Christian faith content to scientific understanding, or at the awareness of the necessary internal connection and objective foundations of the Christian faith doctrine; when substantiating the truth of Christianity, he relied on the method of historical and comparative analysis of religions and considered bishop Mikhail Gribanovsky’s “subjective method” unsatisfactory, returning to the traditional neo-scholastic method. Prof. Akvilonov’s detailed presentation of ontological, cosmological, and teleological proofs is analyzed, and the main methodological feature of his teaching is revealed: the proofs are studied in close logical relationship with the doctrine of divine attributes. Prof. Akvilonov’s use of an original methodology for studying the proofs did not give much effect to the development of the doctrine about them in contemporary fundamental theology. The concept of a unified proof put forward by him did not receive a necessary detailed completion. Also, no original formulation of ontological and cosmological proofs was proposed, and a new form of the teleological proof is a probabilistic judgment; prof. Akvilonov’s attempt to search for new ways of developing the doctrine of the proofs for the existence of God is assessed positively.

The Kélah Ritual of The Manggaraians in Flores-Eastern Indonesia and Its Theological Significance For Roman Catholics

This paper aims to discuss the theological significance of the traditional religious practice of the Manggaraians in Flores, eastern Indonesia called the Kélah Ritual. It is an aspect of the traditional religion of the Manggaraians. The authorities of the Catholic Church in Manggarai have been very tolerant toward the ritual and provide enough space for the Catholics to practice it. The Church, however, does not have a sufficient understanding of its theological significance due to insufficient previous studies on the subject. This paper demonstrates that the ritual has a deep theological significance. This study employed direct observation, direct participation in the Kélah Ritual in several places in Manggarai, focus group discussions, key informant interviews and questionnaires. The results of this research indicate that this ritual is a rite of passage about the human soul departing from this world to heaven conducted a few days or months after the body’s interment. It was on the day of the soul’s ascension to heaven where all of the family ancestors meet with God eternally. This research concludes that, with its theological meaning, the ritual conforms with the Catholic faith doctrine regarding the gradual departure of the human soul to heaven after its corporal death – purgatory. No soul goes right away to heaven when it is not 100% holy. The ritual, therefore, could be valued and officially incorporated into the Catholic faith tradition in order to enrich its worship to God.

Divine Incomprehensibility and Human Faith in John Chrysostom

Abstract Although often considered a moralist, John Chrysostom frequently discusses the incomprehensibility of God. This paper both contextualizes his teaching on divine incomprehensibility within a pro-Nicene tradition and demonstrates what is particular to his own theology. It puts forward two major arguments. First, Chrysostom expands upon a pro-Nicene discourse of divine incomprehensibility – as also seen in Basil of Caesarea and Gregory of Nazianzus – to include not only the incomprehensibility of God’s essence but also the incomprehensibility of God’s economies. Second, Chrysostom’s apparently simplistic biblicism and doctrine of faith are in fact theological corollaries of this doctrine of divine incomprehensibility. In these ways, Chrysostom’s moral teaching is seen to have a robust theological basis.

Contemporaneity, Religious Instruction and Music in Dryden’s “A Song for St. Cecilia’s Day” and C.S. Lewis’ The Chronicles of Narnia*

Summary In English literature, we sometimes find biblical messages that have been adapted to the contemporary reader, and may be interpreted as veiled religious instructions such as John Bunyan’s The Pilgrim’s Progress. The present study delves into this idea by presenting and comparing John Dryden’s neoclassical poem, “A Song for St. Cecilia’s Day”, with C.S. Lewis’s fantasy heptalogy, The Chronicles of Narnia. Both texts contain the Christian doctrine of faith and morals and fulfil the requirements for the Catholic catechism, given their respective historic and cultural context. The way that Dryden and Lewis incorporate music in their texts follows a common pattern that serves as a unifying factor for this structured analysis, and justifies a comparative study.

Swinburne on Aquinas’ View of Faith

In recent decades, Richard Swinburne has offered an influential view of the relationship between faith and reason. In doing so, he focused to a considerable extent on Aquinas’s view of faith. For Swinburne, Aquinas’ view of faith is that to have faith in God is simply to have a belief-that. In contrast, it is another view of faith, which Swinburne calls ‘Lutheran,’ that involves both theoretical beliefs-that and a trust in the Living God. In this article, I argue that Swinburne’s view is not faithful to Aquinas’s doctrine of faith. In the first section, I will explain Swinburne’s view of belief in detail and its application to Aquinas’s doctrine of faith. In the second section, I will bolster my argument by showing that Swinburne’s reading is inconsistent with Aquinas’ statements regarding three relationships, which are essential to Aquinas’s faith. I am referring to the relationships between faith and will, between faith and merit and between faith and doubt.

Eklezjalne i naukowe zadanie teologa w świetle instrukcji Donum Veritatis Kongregacji Nauki Wiary

In this article the instruction Donum veritatis on the vocation of the theologian in the Church, published by the Congregation for the Doctrine of Faith on 24th May 1990, is treated as the benchmark for the undertaken reflection on the ecclesial and scientific dimension of theology. This document still constitutes an abundant source of guidelines concerning theology and the way in which it should be pursued by each and every Catholic theologian. The instruction draws the attention primarily to a personal vocation of the theologian who remains in the service of the fellowship of God’s People. It results from the very nature of the truth revealed by God which was mercifully conveyed to man so as to bring him to salvation. The gift of truth defines the nature of theology which is a scientific service to God’s truth and by the same token also to God’s People. One of the key elements of this service is the cooperation with the Magisterium of the Catholic Church while preserving its own autonomy. The principle of complementarity is a key factor in this respect and it also determines the ecclesial character of fulfi lling the vocation of the theologian.

Use of Term 'Word of God' in the Theological Field

Probably, while we go further back, we can affirm with more certainty that The of gave rise to few interpretations, as Fernando Savater (2004) states, commenting on one of the points in his book The Ten Commandments in the 21st century. And so, viewed from different angles, the religious theme interests us all, even from the irony of an agnostic philosopher. It is important to reflect on this topic because the supreme Being, God, has risked being understood in a reliable way, manifest in the flesh of man (S. Amsler, French theologian). Likewise, there is also an implicit dynamism in the expression word of God that makes them more than mere words, giving man the ability to approach the unknown God. More than affirming blindly or by doctrines of faith, it is necessary to understand how the term of God has been used and what it means in its different contexts. We will allude to what the Bible, linguistics and the opinions of theologians throw up, to better understand the meaning of the aforementioned term, taking as a basis above all as it appears in the Bible, which contains words inspired by God, but is the of put in writing.

Faith and Rhetoric in Giles of Rome

AbstractGiles of Rome’s view of faith in the reportatio of his questions on book III of the Sentences (q. 38, d. 23) is founded on a likening of faith to rhetoric. The firm intellectual assent that characterizes them both is caused by the will, motivated by emotion, or affective bias. This paper argues that this is made possible by Giles’ move away from Aquinas’ position on the assent produced by rhetorical discourse, which Aquinas thought to be of little certainty, while Giles affirms that, based on the will’s natural control over the intellect, it can be as certain as faithful assent, and that the psychological process that produces it can serve as a model for that which produces faithful assent. The new function Giles gives to rhetoric underlines the evolution of thirteenth-century views on faith, as shown through a comparison of Giles’ view with two other doctrines of faith that use examples similar to the one Giles employs: those of Philip the Chancellor and Peter John Olivi. For the former, faith founded on affective bias is a typical example of non-virtuous faith, while for the latter, just as for Giles, it is the very model of virtuous faith.

The Infallibility of Canonizations: A Revisionist History of the Arguments

The Infallibility of Canonizations:A Revisionist History of the Arguments William Diem The Modern Consensus and the Prima Facie Problem Since the publication of De Servorum Dei Beatificatione et Beatorum Canonizatione by Prospero Lorenzo Lambertini (later Pope Benedict XIV), a general consensus has emerged that formal canonizations of the saints are infallible papal acts.1 Indeed it is so commonly held that the New Catholic Encyclopedia simply asserts, without any note of either controversy or explanation, that canonizations are infallible declarations.2 More precisely, it is commonly held that, in canonizations, the pope infallibly [End Page 653] teaches that the one canonized is now in heaven.3 Yet, this position faces a rather significant objection. As Avery Cardinal Dulles notes, "it is difficult to see how [formal canonizations and the approval of religious institutes] fit under the object of infallibility as defined in the two Vatican councils."4 What he means is this: the two Vatican councils connect the Church's infallibility directly to the guarding and expounding of the deposit of faith handed down from the apostles. Hence Vatican II in Lumen Gentium teaches, "this infallibility with which the Divine Redeemer willed His Church to be endowed in defining doctrine of faith and morals, extends as far as the deposit of Revelation extends, which must be religiously guarded and faithfully expounded."5 So [End Page 654] much is uncontroversial: the Church's infallibility is linked directly to her office as guardian and teacher of public revelation. Now, we should note another uncontroversial point: that this infallible teaching authority extends not only to what has been directly revealed in public revelation—the primary or direct objects of infallibility—but extends also to those things that are necessarily connected with revealed truth by either a logical or a historical necessity. Defenders of the infallibility of canonizations—well aware that Christ revealed nothing about the fate of particular post-apostolic individuals—thus place canonizations among these secondary or indirect objects of infallibility. Hence, for example, Ludwig Ott writes, "to the secondary objects of infallibility belong … the canonization of saints, that is the final judgment that a member of the Church has been assumed into eternal bliss and may be the object of general veneration."6 But what necessary connection is there between a particular historical individual's beatitude and the faith? As Dulles notes, "it is not easy to see how the fact that this or that saint possessed heroic virtue is either a necessary condition or a necessary consequence of Christian faith."7 Now to complete the difficulties, we can consider the two lines of data that are examined leading up to a formal canonization and on which the determination of sainthood is ultimately made. Since the beginning of the practice of formal canonizations by the popes,8 two lines of investigation [End Page 655] have been carried out to determine sanctity: The first is an examination of the person's life, and the second is an examination of miracles attributed to the person's intercession. To the first of these, we must note that, while a thorough investigation of a person's life may give very good reason to determine that a person was holy and is now in glory, it is ultimately inconclusive insofar as we cannot read another person's soul.9 What's more, not even the individual can know his own state of grace with absolute certainty—the sentiment is clear in Paul: "I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me" (1 Cor 4:4). Trent is explicit: "For as no pious person ought to doubt the mercy of God, the merit of Christ and the virtue and efficacy of the sacraments, so each one, when he considers himself and his own weakness and indisposition, may have fear and apprehension concerning his own grace, since no one can know with the certainty of faith, which cannot be subject to error, that he has obtained the grace of God."10 Note carefully the distinction, in Trent, between those things on the one hand that are matters of divine revelation—the mercy of God...

Criminal Doctrines of Faith

Decisions like Miranda v. Arizona helped popularize a conception of the courts as a protector of criminal defendants and a bulwark against overly aggressive law enforcement. But from arrest through trial, the Court has fashioned criminal constitutional procedure with a deep and abiding faith in the motivations of criminal justice system actors. Even decisions that vindicate individual constitutional rights at the expense of police and prosecutorial power are shaped by the Court’s fundamental trust in those same actors. They establish, in essence, “Criminal Doctrines of Faith.” Criminal Doctrines of Faith pervade each stage of the criminal process — from cases that govern the pursuit of suspects and searches of homes to the disclosure of exculpatory evidence and the defendant’s capacity to waive a jury trial. This faith in law enforcement takes several forms. Some decisions reflect a simple faith in police and prosecutors’ character, while others, a faith in the institutions in which they work or in the courts’ ability to identify and deter misconduct. Recent high-profile prosecutions of police officers have highlighted and raised new questions about how much criminal procedure should rest on faith. In such cases, trusted government actors, both police and prosecutors, have attacked the integrity of a criminal process ostensibly designed to control their own behavior. Using the trials of the Baltimore police officers charged in the death of Freddie Gray as a lens, this Article highlights how the Supreme Court’s faith in police and prosecutors raises profound questions about the strength of these doctrines, the importance of more skeptical and diverse viewpoints on courts, and the viability of court-led regulation of law enforcement actors.

Kościół katolicki wobec niepłodności

Teza. Kościół katolicki, jako instytucja żywo zaangażowana w dyskusje na tematy bioetyczne, włącza się w publiczny dyskurs dotyczący niepłodności i metod jej leczenia. Stanowisko Kościoła w tych kwestiach jest znacznie bliższe etyce chrześcijańskiej niż etyce naturalnej (tj. wiążącej się z biomedycyną).
 Omówione koncepcje. Kościół prezentuje swoje stanowisko wobec omawianej problematyki w oficjalnych dokumentach instytucji, np. w encyklikach, listach apostolskich, dokumentach Kongregacji Nauki Wiary czy Konferencji Episkopatu Polski. Odnaleźć je można również w dokumentach nieoficjalnych, jak chociażby kazaniach. Autorka przyjęła metodę omawiania nie tyle poszczególnych koncepcji, co ujęła temat problemowo, dzieląc strukturę wywodu na stanowisko Kościoła wobec metody zapłodnienia pozaustrojowego i wobec badań prenatalnych.
 Wyniki i wnioski. Podsumowując przedstawione stanowisko Kościoła katolickiego wobec problematyki in vitro i badań prenatalnych, należy skonstatować bardzo sceptyczne i krytyczne podejście do ww. kwestii. Dyskurs hierarchów Kościoła dąży do zachęcenia par niemogących posiadać potomstwa, do korzystania z innych metod radzenia sobie z niepłodnością, takich jak chociażby naprotechnologia czy adopcja dzieci. Kościół katolicki prezentuje podejście bardzo restrykcyjne i konserwatywne względem współczesnych problemów bioetycznych.
 Oryginalność/wartość poznawcza podejścia. Celem artykułu było usystematyzowanie oraz przybliżenie czytelnikowi argumentów Kościoła katolickiego w kwestii leczenia niepłodności metodą in vitro oraz badaniami prenatalnymi. Niezwykle szybki postęp technologiczny umożliwiający leczenie wielu chorób, w tym m.in. niepłodności wiąże się bowiem z etycznymi dylematami w związku z korzystaniem z procedury in vitro, zamrażania zarodków czy wykonywaniem badań prenatalnych oraz preimplantacyjnych. Artykuł ma za zadanie w syntetyczny sposób przedstawić stanowisko Kościoła katolickiego, który jest uczestnikiem publicznej debaty na tematy bioetyczne, sięgając bezpośrednio do oficjalnych dokumentów kościelnych.