Personalistic Concept Research Articles

Transcultural Studies: Naturalistic and Personalistic on Health and Illness in Jember Society

The community that adheres to the naturalistic concept assumes that a person suffers from illness due to the influence of the environment, food, lifestyle, and imbalance in the body. Meanwhile, the community that adheres to the personalistic concept assumes that the emergence of illness is caused by the intervention of an active agent that can be a non-human creature (ghost, spirit, ancestor, or evil spirit). This research aims to identify the perception of health and illness of the Jember community based on the theory of transcultural nursing in the scope of personalistic and naturalistic. This research is a descriptive study with a case study and a qualitative type of research. Data were obtained by conducting interviews with in-depth interview guide instruments. There were four main participants in this study and two additional participants. The steps in conducting research are preliminary studies, data collection, and conclusions. This research uses the Colaizzi method analysis technique. The study results show that the community believes that illness is caused by a person's biological condition, which is influenced by environmental conditions, adequate nutrition, lifestyle, body imbalance, and congenital diseases (naturalistic). The treatment method based on the naturalistic concept allows the community to get a cure for their illness by seeking treatment from modern medical health services, such as going to a doctor or buying medicine at a shop. People who understand and comprehend the meaning of illness and the causes of illness will determine their choice of treatment, whether naturalistic or personalistic.

The Ideology of Liberal Capitalism, Socialist Credo, and Stefan Wyszyński’s Personalist Concept of Social Life

Prezentowany artykuł ukazuje personalistyczną koncepcję życia społecznego w ujęciu Stefana Wyszyńskiego w kontekście ideologii liberalnego kapitalizmu, jak również ideologicznych koncepcji nawiązujących do idei socjalistycznych. Wiodącą tezą niniejszych analiz jest ukazanie powyższych systemów nie tyle w kategoriach antynomicznych czy analogicznych, ile – przede wszystkim – z punktu widzenia prakseologii personalistycznej demonstrowanej w nauczaniu społecznym Stefana Wyszyńskiego. Ideologia liberalna i związany z nią kapitalizm zrodziły się w połowie XIX wieku i od tego czasu nieustannie ewoluowały, często zmieniając swoje główne wyznaczniki i specyfikę. Z drugiej strony, ideologia socjalistyczna ukształtowała się jako koncepcja przeciwna kapitalistycznej rzeczywistości XIX wieku. Jednak nigdy tak naprawdę nie istniała ona w jednolitej formie. Analizowana ideologia, określana jako doktryna socjalistyczna, była w istocie hybrydą idei liberalno-kapitalistycznych i – poniekąd – neofeudalnej biurokracji. Bardziej szczegółowa analiza powyższych koncepcji i ich krytyczna reinterpretacja w kontekście myśli personalistycznej Wyszyńskiego pozwala uświadomić niebezpieczeństwa związane z motywowanym ideologicznie propagowaniem skrajnych, często zafałszowanych koncepcji osoby ludzkiej i ich zastosowaniem w konkretnych realiach współczesnego świata.

Educational specificity of Salesian institutions in the Polish catholic school system

Catholic education occupies a special place in the country of religious education. Education at the Catholic School is based on Christian personalism, which recognizes the existential specificity of the human being, and therefore a personal dimension of human being, a material and spiritual element of its nature, reason and freedom as significant attributes, sensitivity to higher values. This personalistic concept of a man recognizing his spiritual dimension, significantly shed on the entire course of education. Among the Catholic schools operating in Poland, special position occupies schools conducted by the Salesian Assembly, founded by Saint. John Bosko, who devoted his entire life to the creation of an educational community for the most needy and lost youth. He also became famous as the creator of an extraordinary preventive system leading to an integral human development. The paper presents the basic principles of teaching and upbringing in Salesian schools, conducted in accordance with the ideals appointed by their spiritual guide. Participants in the Kuyavian-Pomeranian Voivodeship were particularly exposed, subject to the Pilska Province.

Personalistyczna koncepcja władzy Recenzja publikacji: Wojciech Wojtyła, Osoba, społeczność, demokracja. W poszukiwaniu personalistycznych podstaw władzy społecznej

Publication by Wojciech Wojtyła under the title Person, Community, Democracy. In Search of Personalistic Foundations of Social Authority has been scientifically reviewed. The discussed scientific monograph is the first book devoted entirely to a very important subject, which is the personalistic concept of authority in terms of the relationship between a person, community, and democracy. The main advantage of the monograph is the development of a theoretically and practically important issue, which is the category of action in the individualistic approach and its consequences for the normative concept of authority.

Christian Involvement in the Socio-Economic Life in the Thought of Cardinal Stefan Wyszyński

Due to the multifaceted character of Stefan Wyszyński’s personalist concept, this article focuses on the Christian vision of involvement in socio-economic life. In this context, several important questions arise: is the idea of total commitment to socio-economic life feasible in the Christian life? Is Christianity compatible with effective socio-economic activity? The above questions are essential in the era of modern civilization changes. Moreover, attention was drawn to how personalism can constitute the basis for shaping the attitude of involvement in worldly reality, especially concerning the contemporary vision of active participation in social life and the broadly understood economy. The analysis of these issues relates to the realities of Christian life inscribed in the creative and salvation perspective. In this sense, creative activity in the socio-economic dimension is perceived in the context of realizing the fullness of the human personality in the temporal and supernatural dimensions. It allows the human person to join the dynamics of modern-day socio-economic changes but also allows a person to discover the right place in the changing realities of the contemporary world.

The sources of the personalistic concept of fertility

Human fertility is a broad concept, encompassing the human biological, mental, and spiritual spheres. It can be referred to the procreation as the multiplication of the number of beings or it can be considered in the aspect of the human ontic structure, taking into account the ontic founds of the soul. Fertility was also understood as the ability to transmit life in the sense of the function of an organic body or a spiritual element. Finally, the issue of fertility was related to the mutual relations of parents and their children, and its understanding was broadened to include the context of transcendence. The purpose of this study is to reflect on the concept of human fertility that underlies the personalistic view of human fertility. In connection with this goal, the research problem was formulated in the form of the question: "What were the origins of the understanding of fertility of a person?" In the research work, the method of text analysis and the method of historicism was used. As a result of the study, it was possible to distinguish and outline the pre-philosophical approach to fertility, as well as ancient, medieval, modern, and contemporary concepts concerning fertility. Their review shows that human fertility was considered in the context of human sexuality. Moreover, the materialistic concepts related to the monistic vision of man were accompanied by the understanding of fertility as the ability to procreate, while the dualistic concepts, assuming the presence of the spiritual element, attributed to it the ability to animate the material body. The hylomorphic concept of the human structure, proper to the philosophy of St. Thomas Aquinas and supplemented with a reference to individual existence was presented in the context of the approach to Aristotle's understanding of the soul, along with his discussion of human procreation as a special case of animal reproduction, and then supplemented with a personal context in the contemporary sense. An attempt was made to answer the research question, but the issue was not discussed exhaustively, which leaves room for further research.

Экклесиологическая концепция Э. Мерша и ее восприятие богословами русской диаспоры

In 1933 the Catholic scholar Emile Mersch published his work “The Mystical Body of Christ” (Le Corps mystique du Christ), in which the concept of the “mystical body” was traced from early Christian times to the beginning of the 20th century. Having paid tribute to Eastern fathers, Mersch believed that this concept reaches its final synthesis in the works of the “French school” authors in the 17th century, where the concept of personal mystical unity with Christ, dating back to the Rhine mystics, is combined with the idea of St. Cyril of Alexandria and St. Hilary of Pictavia of the “natural” unity of the Church in the Eucharist. Mersch considered this synthesis to be a complete expression of St. Augustine’s teachings of the Church as the “total Christ” (the whole Christ) - totus Christus. Some authors of the diaspora paid their attention to the Mersch’s monography. M. Lot-Borodina wrote a review to this work. Fr. Sergey Bulgakov used this work as a source of the references to blessed Augustine. But it was Fr. Georges Florovsky who treated this work most thoughtfully. In the description of his response to the Mersch’s work, we need to remember that initially Fr. Georges based on the position, which was formed in Russian theology by representatives of “new theology” at the beginning of the 20th century, first of all – the position of metropolitan Antony (Khrapovitsky). This position was characterized by the constitution of the unity of the Church on the moral rather than Eucharistic level. The moral level was regarded, because of the personalistic concept of the mutual transparency of persons, as a natural unity. The article traces the gradual evolution of Fr. Georges’s views from the above concept, through an attempt to combine the teaching of totus Christus with the teaching of metropolitan Anthony, to the unambiguously expressed Christological emphasis in ecclesiology. As a result, Florovsky's late ecclesiology reveals a certain closeness to the ecclesiology of the French school, and hence to Mersch’s general conceptual conclusions.

Personalist Resonances in Robert Grosseteste's Christology

AbstractRobert Grosseteste articulated an unusual view of Christ's death that resonates with Karol Wojtyla's personalist conception of love as self-gift. Grosseteste argued that the cause of Christ's death was not crucifixion but the active breathing forth of his spirit as he hung on the cross. Grosseteste said that in this act Christ took all the faithful into an Aristotelian friendship in which Christ is the “other self” of each one of the redeemed. As a result, the redeemed form a single mystical person with Christ. Grosseteste's account of Christ's death seems consonant with Wojtyla's personalism in three ways. First, it makes the moment of Christ's death into an active gift of self. Second, parallel to the way an ordinary self-donation depends on self-possession and results in self-discovery, Christ's self-donation depends on his power to lay down his life and results in the realization of the mystical personhood of Christ in the Church. Third, Grosseteste treats the love between the persons of the Trinity as involving the self-donation of the Son to the Father. This article contains three sections. The first two treat Grosseteste and his resonance with Wojtyla. The third draws conclusions for contemporary Christology and anthropology.

The Ideology of Liberalism and Socialism in the Context of Cardinal Stefan Wyszyński’s Personalist Concept of Social Life

Ideologia liberalizmu i socjalizmu w kontekście personalistycznej koncepcji życia społecznego Stefana Wyszyńskiego Prezentowany artykuł ukazuje personalistyczną koncepcję życia społecznego w ujęciu Stefana Wyszyńskiego w kontekście ideologii liberalnego kapitalizmu i ideologicznych koncepcji nawiązujących do idei socjalistycznych. Wiodącą tezą niniejszych analiz jest ukazanie powyższych systemów nie tyle w kategoriach antynomicznych, czy analogicznych. Ideologia liberalna i związany z nią kapitalizm powstały w połowie XIX wieku i od tego czasu nieustannie ewoluowały, często zmieniając swoje główne parametry i specyfikę. Z drugiej strony, ideologia socjalistyczna ukształtowała się jako koncepcja przeciwna kapitalistycznej rzeczywistości XIX wieku. Jednak nigdy tak naprawdę nie istniała ona w jednolitej formie. Analizowana ideologia, określana jako doktryna socjalistyczna, była w istocie hybrydą idei liberalno-kapitalistycznych i – poniekąd – neofeudalnej biurokracji. Bardziej szczegółowa analiza powyższych koncepcji i ich krytyczna reinterpretacja w kontekście myśli personalistycznej Wyszyńskiego pozwala uświadomić niebezpieczeństwa związane z motywowanym ideologicznie propagowaniem skrajnych, często zafałszowanych koncepcji osoby ludzkiej i ich zastosowaniem w konkretnych realiach współczesnego świata.

Christian Tradition and (Post) Modernity in the Context of Cardinal Stefan Wyszyński’s Personalist Concept of Culture (2)

The subject of this article is to present the Christian cultural tradition in the context of (post) modernism from the perspective of the personalistic vision of culture presented by Cardinal Stefan Wyszyński. The author’s interpretation of source materials aims to show Christian culture as a “sphere of earthly reality” shaping the human person in its integral dimension, i.e., both in the individual and social dimensions and the temporal and supernatural. In the personalistic-praxeological sense, Christian culture is rooted in the biblical-traditional values, which – perceived as a gift and obligation – are developed primarily in the sphere of the daily Christian life, especially in the dimension of family and nation. The author of the article asks whether the aretology of Cardinal Wyszyński’s personalistic concept can be applied to the specific realities of the up-to-date fact of cultural life? The answer to such questions is essential, especially in the context of the currently proclaimed “ideological pluralism” characteristic of the contemporary post-modern culture that emphasizes the moral ambivalence of “liquid” postmodernity.

Cardinal Stefan Wyszyński’s Concept of Christians Engagement in Culture

The Christian concept of involvement in culture, as defined by Cardinal Stefan Wyszyński, exposes man in his entire personal vocation from the perspective of all essential dimensions of his existence. In this sense, all historical-political or socio-cultural processes - affecting society as a whole - always refer to a specific human person. In the context of all these essential dimensions, man is understood as a homo artifex. Thus, the fullness of man’s personal affluence becomes the ultimate and fundamental principle, subject, and goal of culture. Therefore, the article aims to answer the question: can the personalistic concept of a human being constitute the basis for forming and influencing the culture, especially in contemporary reality? Stefan Wyszyński’s personalism treats Christian involvement in culture regarding a vocation addressed to every human being. Moreover, by emphasizing elements such as the human person, family, nation, state, the international community, culture, economy, and politics, as well as the Church proclaiming the universal message of salvation, the personalistic vision of culture emphasizes its praxeological character, rooted in a specific human existence and oriented towards the supernatural dimension. Therefore, the human person is directly involved in the stream of modern civilization and its cultural changes, as well as finds his proper place in the dynamically changing realities of the contemporary world.

Electronic personhood for artificial intelligence in the workplace

There are several legal and ethical problems associated with the far-reaching integration of man with Artificial Intelligence (AI) within the framework of algorithmic management. One of these problems is the question of the legal subjectivity of the parties to a contractual obligation within the framework of crowdworking, which includes the service provider, the Internet platform with AI, and the applicant's client. Crowdworking is an excellent example of a laboratory of interdependence and collaboration between humans and artificial intelligence as part of the algorithmic management process. Referring to the example of crowdworking platforms, we should ask whether, in the face of the rapid development of AI and algorithmic management, AI can be an employer equipped with electronic personhood? What characteristics does a work environment in which AI and algorithmic governance mechanisms play a dominant role? What kind of ethical implications are associated with the practical application of the concept of electronic subjectivity of AI in employment relations? This paper analyses the legal and ethical implications of electronic AI subjectivity in the work environment. The legal construction of electronic personhood is examined. The legal entity that uses AI, which manages the work process through algorithmic subordination, bears the risks resulting from such use (economic, personal, technical, and social) and full material responsibility (individual liability regime with the application of the presumption of guilt rule) in case of damage to an employee. Liability provisions can be complemented by a mandatory insurance scheme for AI users and a compensation fund that can offer support when none of the insurance policies covers the risk. A compensation fund can be paid for by the manufacturer, owner, user, or trainer of the AI and can compensate all those who suffer damage as a result of its operations. This is the direction proposed by the European Parliament, which has progressively called for robots to be given an electronic personality. The personalistic concept of work excludes the possibility of AI becoming a legal entity. Alongside legal arguments, ethical questions are of fundamental importance. The final part of the article presents the ethical implications of AI as an employer endowed with a legal entity (electronic personhood).

Christian Tradition and (Post) Modernity in the Context of Cardinal Stefan Wyszyński’s Personalist Concept of Culture (1)

In the context of Cardinal Wyszyński’s personalistic concept, a man understood as a spiritual, as well as corporal being, created by God in His image and likeness, endowed with human dignity from the moment of conception, the subject of rights and duties appears as the focus of the Christian perception of culture. The analysis of contemporary cultural reality, then, carried out in the above article in the light of the Christian tradition allows us to express the discussed issues in terms of a vocation addressed to every human being. Its position to the realities of earthly life emphasizes that in the creative activity of culture, one should see the most appropriate way of realizing the fullness of the human personality not only in the temporal dimension but also in the supernatural one. Moreover, emphasizing such elements as the human person, family, Nation, state, the international community, culture, economy, and politics understood in an integral way, as well as the Church proclaiming the universal message of salvation, the Primate’s vision of culture exposes a praxeological character, rooted in particular human existence. It allows not only the direct inclusion of the human person in the current of civilization and cultural changes but also consents the human being to discover the right place in the dynamically changing contexts of the contemporary world.

Love, Mercy and Social Justice in the Context of Cardinal Stefan Wyszyński’s Personalist Concept of Social Life

The article’s subject discusses love, mercy, and social justice from the perspective of Christian personalism presented by Cardinal Stefan Wyszyński. The author’s interpretation of source materials aims to present the above values as fundamental Christian virtues of a complementary nature, shaping the good of the human person’s goodness, both in the individual and social dimension. In the personalist-praxeological sense, both love, mercy, and social justice, understood as attitudes that which mean commitment and fidelity, are formed primarily in the Christian reality of everyday life, particularly with regard to one’s family and nation. The author of this article asks whether the aretology of Cardinal Wyszyński’s personalist concept of social life can be applied to the specific realities of the contemporary social life. The answer to such questions is extremely important, especially in the context of the currently proclaimed “ideological pluralism,” characteristic of present-day postmodern culture, which emphasizes the moral ambivalence of “liquid” postmodernity.

Collectivism, Individualism, and Cardinal Stefan Wyszyński’s Personalistic Concept of Man

The article debates the issues of collectivism and individualism in the context of Cardinal Stefan Wyszyński’s personalistic vision of man. The praxeological approach to Wyszyński’s personalism inscribes the Christian social teaching in post-war Poland’s specific socio-political realities. In this context, a critical analysis of the concept of the human person functioning in the dimension of various ideologies is essential. For that reason, the above article will explain the specificity of the collectivist and individualistic ideology. It allows us to understand better the danger of distorting social life’s vision concerning the Western world’s modern civilization. In this sense, a personalistic idea of human life shows that contemporary social life models, if they are to be shaped “a human measure,” must be based on systems promoting “pro-human” values, inscribed in an authentically humanistic vision of man and citizen.

„Listka jednego, ni ząbeczka w liściu”. Norwid – poza romantyzmem

Artykuł stanowi polemikę z dotychczasowymi ustaleniami historycznoliterackimi, które sytuują dzieło Norwida w ramach nurtu romantycznego: zwłaszcza z koncepcjami Zofii Stefanowskiej, Zofii Trojanowiczowej czy Edwarda Kasperskiego, ale także z pomysłami ks. Antoniego Dunajskiego, wyprowadzającymi historiozoficzną refleksję poety z dialektycznej myśli Hegla (albo ogólnie: tzw. filozofii niemieckiej), przyprawionej chrześcijańską tradycją i lekturą Biblii. Artykuł zwracał uwagę na niektóre cechy i właściwości poetyki Norwida, jak: oryginalna koncepcja bohatera, personalistyczna koncepcja dziejów, ironia czy ukształtowanie podmiotu lirycznego oraz wirtualnego odbiorcy lirycznego, które w sposób zdecydowany zaświadczają o funkcjonowaniu poety poza wskazanym nurtem literackim oraz ideowym epoki. Zarazem tym ustaleniom przyświeca myśl, że twórca Vade-mecum poruszając się poza romantycznymi konwencjami niekoniecznie musiał wpisywać się w jakiś inny, już istniejący nurt (jak np. pozytywizm, parnasizm), czy też taki, który dopiero zaistnieje w przyszłości (np. modernizm): jego dzieło stanowiłoby wówczas zapowiedź owego nurtu (jako premodernista, jako prekursor współczesnej liryki, jako symbolista etc.). Autorowi artykułu przyświeca zatem refleksja o odrębności, fenomenie Norwida i jego oryginalnej spuścizny przynajmniej na tle literatury polskiej.

Lyties keitimo galimybės problema metafizinės žmogaus sąrangos požiūriu

Problem of possibility of sex change is analysed in the article based on two models of metaphysical structure of human being – Thomistic and Personalist, and seeking their coherence. Thomas Aquinas’ notion of sex as inseparable accident is related with personalist conception of person and his/her freedom. Having ascribed sex to level of nature, relation between person and nature is discussed together with the relationship between person’s freedom and nature. Conclusion is drawn that analysis of metaphysical structure of human being does not provide arguments for substantiating the possibility of sex change.

Stefan Wyszyński’s Personalistic Vision of Upbringing

The personalistic concept of man, especially the one based on the philosophy of St. Thomas Aquinas, underscores the full autonomy of the human person, his freedom, the gradual discovery of the truth and good, and choices in accord with this cognition. The key issue in Stefan Wyszyński’s personalism is the integral vision of the human person. This personalism is a system of upbringing that respects the nature and value of man who ‘humanizes’ the world and expresses himself while constantly evolving. He gives a personal, social and dynamic character to the community in which he functions. He has a right to be brought up in keeping with his nature and ultimate destiny.

Personalistic Concept of Moral Formation

Personalistyczna koncepcja formacji moralnej
 Formacja moralna o charakterze personalistycznym jest uniwersalna, ponieważ odwołuje się do prawdy o człowieku jako osobie. W pierwszej kolejności prowadzi do wartości chrześcijańskich, ale zasadniczo odnosi się do czegoś podstawowego – do wyposażenia właściwego każdej osobie ludzkiej: wierzącej czy niewierzącej. Dlatego w podstawach personalistycznej formacji moralnej bardzo ważne miejsce zajmuje koncepcja osoby. Od niej zależą poszczególne rozstrzygnięcia procesu formacji moralnej. Formacja moralna jawi się zatem jako najbardziej prozopoiczny sposób przekazywania wartości, czyli kształtowanie człowieka wysokiej miary. Szczególną rolę pełni tu osoba, która jest modelem poznawczym, metodą konstruowania wiedzy, a przede wszystkim miejscem i sposobem zespolenia osoby człowieka z Osobą Chrystusa. Personalizm koreluje z całą naturą moralności. Jest metodą, która zbliża prawdy wiary i moralności do egzystencji konkretnego człowieka; sprawia, że stają się bliskie dla jego umysłu i serca oraz odpowiadają na najgłębsze potrzeby jego życia. Ponadto formacja moralna o charakterze personalistycznym nie ograniczy się do sposobów przekazywania treści wiary i moralności, lecz będzie poszukiwać dróg samorozumienia, samointerpretacji i samowychowania wychowanków oraz sposobów rozumienia świata doczesnego, dziejów, życia, społeczności, kultury – w świetle Osoby Chrystusa.

Moral Renewal as a Socio-Religious Imperative and the Destructive Actions of an Oppressive Totalitarian State: in the Context of Cardinal Stefan Wyszyński’s Personalistic Concept of Social Life

Odnowa moralna jako imperatyw społeczno-religijny wobec destruktywnych działań totalitarnego państwa opresyjnego: w kontekście personalistycznej koncepcji życia społecznego kardynała Stefana Wyszyńskiego
 Historyczna spuścizna i destruktywne działania totalitarnego państwa opresyjnego PRL-u wiązały się z poważnymi zagrożeniami życia społeczno-kulturowego Narodu. Powaga sytuacji łączyła się w tym kontekście zarówno z uwarunkowaniami geopolitycznymi, jak również z szeregiem niedomogów systemowych państwa komunistycznego ideologicznie wrogiego wobec chrześcijaństwa, jak również rodzimej kultury. Istotną jednak rolę odgrywały także niebezpieczne nałogi i narodowe wady moralne. Specyfika sytuacji domagała się zatem bezwzględnego przeciwstawienia się powyższym problemom ze strony wszystkich struktur społecznych Narodu. Zdaniem Kardynała Wyszyńskiego nie chodziło tu jedynie o przezwyciężenie takiej czy innej wady narodowej, ale wymagana była całościowa przemiana moralna w duchu kultury chrześcijańskiej, która mogłaby stać się religijno-społecznym programem moralnego odrodzenia Narodu.
 Odnowa moralna stała się zatem nieodzownym warunkiem pozytywnych przemian w Polsce. Realizuje się ona w ramach wspólnoty Kościoła, który głosząc ewangeliczne orędzie o odkupieniu dokonanym w Jezusie Chrystusie i nawołując do wierności wobec sakramentalnej łaski Chrztu Świętego, ukazuje jednocześnie drogi i środki odnowy wszelkich struktur życia społecznego w ich konkretnej rzeczywistości dziejowej. W tym kontekście, prowadzony za pomocą różnorakich środków i metod programowy proces laicyzacji i ateizacji stanowił zatem ogromne zagrożenie zarówno dla kultury i tożsamości Polaków, jak też dla życia religijnego i moralnego Narodu.
 Fundamentem odnowy moralnej życia społecznego staje się odrodzenie w Chrystusie realizowane na drodze metanoi i pojednania z Bogiem. Wymaga to jednak radykalnego zwrotu ku Bogu, czego następstwem staje się przemiana sumień oraz pogłębienie świadomości i wrażliwości moralnej osoby ludzkiej, rodziny – a w konsekwencji również Narodu. Zmiana sposobu myślenia i wartościowania pociąga za sobą przemianę postaw, które ukierunkowane na świętość prowadzą do chrześcijańskiej doskonałości w Chrystusie. Tym samym, powrót do Boga przez Maryję (Soli Deo per Mariam) staje się więc podstawą odnowy moralnej całej rzeczywistości życia społecznego. Dokonuje się on zarówno na drodze ciągłej przemiany przeobrażającej serca i postawy poszczególnych ludzi oraz całej społeczności w wymiarze sakramentalnego pojednania z Bogiem w Kościele.