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JerzySzymik
thebiblical-theologicalconceptoffreedomdifersradicallyfromthe
Enlightenment-liberalone,becauseitassumestheessenceofwhatitis,
eleutherianotin(ethical)freedomofchoice,butin(ontic)freedomof
(man’s)being.Thisgoesinlinewiththeparadigmofderivationofallthe
theo-logicalprocesses:logosprecedesethos.Inotherwords:Iamableto
expressfreedomonlywhenIamfree,itsexpressionitself,withthestatus
ofaslave,ispretending,self-deception,atragicfarce,anemptygesture,
aroadtonowhere,ifyoulike.35
5.Good—ameasureandmatteroffreedom
Thediferencesbetweenthesetwoconceptsoffreedombear,which
isobviouswhenitcomestosuchanexistentialissue,enormousand
far-reachingpracticalconsequences.Someofthemhadalreadybeen
mentionedabove,directlyandindirectly
,whilepresentingatheoretical
backgroundoftheissue.Onehastoclearlyemphasiseoneofthecon-
sequencesoftheEnlightenment-liberalconcept,namelyanarchyand
itsconsequences—theissuearticulatedclearlyandrepeatedlyinthe
writingofJosephRatzinger/BenedictXVI.Anarchy(anotionoriginat-
ingfromGreek,meaningliterally“alackofauthorityoritsnegation”)36
isunderstoodbyhimasboundlesslawlessnessofanindividual,who
35BeNedYKTXVI:Świętowiary.Oteologiimszyświętej.Trans.J.MeReCKI.Kraków
2006,p.62.Lackofthetruth,asplitbetween“afact”and“anact,”isasourceofcon-
fusion,aberration,tragedy:“Icanexpressjoyonlywhentheworldandbeingaman
indeedgivereasonstobejoyful.Isitreallyso?Ifthesequestionsarenotasked,aparty
—anattempttofindafeastinanon-religiousworld—shallquicklybecomeatragic
masquerade.Thereforeitisnocoincidencethatwherepeopleweresearchingfortheir
<deliverance,’thatisexperiencingliberationinself-realisationfromtheburdensofevery-
daylife,aswellasexperiencingcommunitythantransgressesthe<I,’thepartysoonhad
toblowupthebordersofasmall-mindedentertainment,transformingitintobachana-
lia.Drugstakennotindividually,butingroupsaretogenerateatriptosomethingtotally
diferent,atripexperiencedasatrulyliberatingjourneyfromeverydaylifetotheworld
offreedomandbeauty.Inthebackgroundthereisthequestionofallquestions,namely
aquestionconcerningthepowerofsuferinganddeath,whichcannotbedefiedbyany
freedom.Apersonwhodoesnotasksuchquestions,dwellsintheworldoffiction[…].
Thetruthsetsonefree.Christianfreedomisnotfreedomof<thinkingsomethingout’
(whichdoesnotexist),butreleasingtheworldandourselvesfromdeath,anditisonly
thisfreedomthatmayenableustoreceivethetruthandloveoneanotherinthetruth.”
Ibidem,pp.62—65.
36J.RATZINGeR,H.MAIeR:DemokracjawKościele.Możliwościiograniczenia.Trans.
M.LABIś.Kraków2004(hereinafter:DwK),p.11.
