Analecta Cracoviensia

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/7222

Analecta Cracoviensia to interdyscyplinarny, recenzowany rocznik Uniwersytetu Papieskiego Jana Pawła II w Krakowie, który ukazuje się nieprzerwanie od 1969 roku. Czasopismo zostało stworzone przez środowisko naukowe skupione wokół ówczesnego Wydziału Teologicznego w Krakowie. Czasopismo prezentuje interdyscyplinarne perspektywy współczesnej humanistyki z punktu widzenia katolickiego. Zakres tematyczny artykułów obejmuje obszary związane z naukami teologicznymi: filozofia (wraz z kosmologią relatywistyczną i studiami wokół relacji nauka-wiara), historia (szczególnie historia Kościoła) i prawo kanoniczne. Od niedawna publikowane są studia z zakresu nauk społecznych (szczególnie pedagogiki).

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„Diakonia prawdy” jako ważne zadanie społeczne według encykliki Jana Pawła II „Fides et ratio”
Borutka, Tadeusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2010)
In contemporary world, truth is denied; some even claim that there is a crisis of truth. In such a situation, the Church must have responded, and therefore, the problem was raised by the pope John Paul II, who stated in his encyclical Fides et ratio that a human being has a natural capacity to know the truth and opposed to a modem tendency to separate reason from faith highlighting that the real diakonia of the truth always combines reason and faith, raises hope in human hearts, and constitutes both a natural mission, which means sharing the truth in the spirit of love, and a supernatural one, defined in theology as apostolate. Knowledge of truth is possible for human beings, since truth is accessible, not hidden, and at the same time, the social nature o f a human being requires participation in the life of other people and generates a duty to proclaim it. The moral dimension of the diakonia of the truth imposes on a human being: a necessity to get involved in self-development in order to meet one’s need of creativity for others in a fruitful way (natural law), an obligation to share the truth in the spirit of love (natural law), and a duty of evangelical deliverance of people through truth (revealed law); at the same time, it is a call for doing good to everyone, but especially to brothers and sisters in the faith (revealed law). The diakonia of the truth is one of the most topical issues in theology nowadays. And it is not an easy one. It requires humility and ability to make a sacrifice. However, it has a very important task. Its aim is, above all, to overcome the crisis of a sense, to eliminate mistakes and dangers of thinking (nihilism, relativism, historicism, scientism, pragmatism), to shape a watchful and creative attitude towards tradition, to show the relationship between truth and life, and to encourage action and sapiential behaviours. Theology should also inspire a permanent dialogue with philosophy and positive science. The aim of this dialogue is to integrate the order of reason and the order of a heart. According to Cardinal Joseph Ratzinger, the crisis of contemporary world arises from the fact that there is a problem with connecting subjective and objective sphere, and that reason and feelings miss each other and consequently become sick. Sectionally specialised reason is amazingly strong and productive, but standardisation of only one type of certainty and reasoning does not allow it to know the area of the basic human problems well. Even more important problem of this dialogue is the integration of reason and a human will, the gnoseological (epistemological, logical) sphere and the field of axiology. An escape of some people to the realm of “aesthetics” is not a solution in the context of responsibility for life. “The aim of consumption is to bring joy to a consumer, who should experience the process of “digesting” things as his own happiness. The factor uniting a society is no longer ethics, but aesthetics”. However, life does not mean just playing a game or looking for experiences and sensations; it is a hard reality demanding to stand up bravely to the vicissitudes of fortune, as a well-known maxim says: “To live does not mean to walk among roses, to reap laurels and win applause; to live means to survive amid hardships and crosses, to strive for ideals that shine and glow”.
Feminizm a chrześcijańskie posłannictwo kobiety
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2004)
The ability to express oneself as a gift in marriage and motherhood enables the Christian trend of feminism to be ready to create and not only to fight. Enriched by a theological concept of the human body, such feminism will not be ashamed of the body and yet will not abandom the virtue of chastity. It could be said that the “new vision” of feminism, proclaimed by John Paul II, is synonymous with the Christian concept of woman’s dignity as it was expressed by the Holy Father in Mulieris dignitatem. Christian “new feminism” should therefore focus on formulating a new culture favouring life. It should not yield to the temptation of imitating models of masculinity and work to overcome all forms of discrimination, violence and exploitation. The concept of “new feminism” contains within it two aspects: a starving to eliminate the discrimination of women and simultaneously the need to overcome the harmful tendencies of “old feminism” in its extreme liberal and a-religious manifestation. Thus “new feminism” means in practice the re-reading and reinterpreting Biblical texts on the nature of woman’s role and vocation. The Church considers that cautious penetration to the Biblical source of the nature of womanhood will provide a deeper sense to our contemporariness, it will cause, that through the actions of those concerned, their reality will be subject to the anticipated transformation and that with the support of renewed Biblical models woman will understand her mission; will accept the gift of womanhood.
Kryzys duchowy we współczesnym świecie wyzwaniem dla Akcji Katolickiej w Polsce. Na kanwie nauczania Jana Pawła II
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The Catholic Action should lead the dialogue with the present world and man. One can speak about dialogue competence, integration and apostolic. The competence dialogue means the acquaintance of the competence which are entitle to people organized into units in the structures of the Catholic Action. However the ability of the co-operation means the integration dialogue within of the association and beyond him with all subjects of the religious and social life. Meanwhile the apostolic dialogue forces the members of the Catholic Action to search and undertaking the new forms of the working in the range of the evangelization. These areas do not exhaust all planes of the commitment of the association. The most important areas are this, however, the connected with the problems which from in the considerable measure the future of the Church will depend not only in our country but also the future of the Catholic Action itself. Formation of the attitudes of joint responsibility can not exclusively limit oneself to the members of the association, the work has on this filed the general range, because the preparation of individuals and societies to the party of joint responsibility for the other man and furnishing the world is the key task.
Problematyka społeczna w nauczaniu Jana Pawła II
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Social problems are very popular in the John Paul II teaching. The whole, lasting 20 years pontificate, is extraordinarily intensive - in different directions: doctrine, priestly as well as humanistic and it is rich of different essences: religious, moral and social. Today there is still the lack of temporal distance, allowing appearing everything what is significant and permanent in the Pope teaching. It is also difficult to strictly estimate the size of reception of the Holy Father teaching. However, it is certainly very significant in the world of both believers and unbelieving people. In the world of the end of the 20th century, thanks to the Pope teaching, increases the consciousness, that the growing complication of problems has it source in the leaving Jesus Christ and His Gospel and it requires returning to them as quick as possible. Returning to the Gospel means to put Jesus Christ in the centre of all human matters. Today, when a whole of social living is almost exclusively limited to economical size, John Paul II obstinately proclaims often forgotten spiritual values and holy manifesto of Gospel to the whole world. It is difficult lesson, to which some people do not listen, and even among people, who listen to, some do not take its truth to the heart. Nevertheless, even opponents of present pontificate acknowledge the exceptional range of individuality of the Pope and his religious, moral and social authority.
Prymat wartości duchowych i znaczenie kultury w życiu społecznym w nauczaniu Jana Pawła II
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
As a consequence of correctly understood human well being, there emerges the necessity of respecting in social, economic, political and cultural life the primacy of spiritual values over material ones. The primacy of spiritual values influences appropriate material, technical and civilizing development. Thus the true role model of progress is not one who prefers only material values but one who accepts the primacy of spiritual values. Hence no social change can bring true and lasting enrichment of the people if it takes place at the expense of the highest values of the soul. Acknowledging the primacy of “the spirit” and of ethical values may bring about a change in the nature and progress of civilization. John Paul II links the issue of primacy of spiritual values with the issue of culture. This is due to the significance that he attributes to it. Culture always remains in an essential and vital relationship with who man “is”, however its relationship with what man “has”, is not only secondary, but also relative. Attributing so essential a role to culture, John Paul II, exhorts that it should develop man: That, is its prime and fundamental role. A condition of fulfillment of the new paradigm of culture, harmonizing with the civilization of love presaged by John Paul II, is the necessity to perceive and treat man having acknowledged the absolute truth about him. With this objective in mind the Holy Father puts forward a number of essential demands towards those responsible for the shaping and proper functioning of culture in the life of individuals, societies and nations. One of the most important is the postulate of synthesis of faith and culture, which enables the creation of an environment in which every person can achieve full expression.

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