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Akcja Katolicka wobec swojej historii i zadań współczesności. W setną rocznicę encykliki Piusa X Il fermo proposito
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Catholic Action in Poland, as a lay association reactivated on the wish of pope John Paul II, should find appreciation in the eyes of the Church hierarchy. As a community of lay Catholics in cooperation with the clergy it should take up an unceasing dialogue with contemporary world and man in accordance with the preaching of St Paul, who encourages Christians to constantly renew their life, which leads to a deeper understanding of God and to a better service of people; more fruitful, full of mercy, goodness, humbleness, quietness and patience. In reference to the activities of Catholic Action one could speak of a competence, an integrational and an apostolic dialogue. A competence dialogue means acquiring essential skills, which are not only needed, but indespensable for people in an association and acting within the structures of Catholic Action. An integrational dialogue consists in perfecting the principles of cooperation within an association and outside it with all subjects of religious and social life. Finally, an apostolic dialogue “urges”, in a way, the members of Catholic Action to revitalize the present apostolate of the Church with a new zeal and to search for and undertake new apostolic initiatives. These areas do not exhaust all planes of the association activity. They are, however, the most important planes, connected with problems, on which – to a great extent – depends not only the future of the Church in our country, but the future of Catholic Action itself. Building an attitude of responsibility cannot be limited merely to association members; the work in this field must be universal in its range as the key task is to prepare individuals and societies to assume joint responsibility for another human being and collaborate in modelling the world.
Bezrobocie a pomocniczość i solidarność społeczna
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Unemployment is a serious social problem, which affects hundreds of millions of people all over the world and millions of people in Poland. It threatens various classes and age groups, especially women and young people. Unemployment is wrong because it pushes workers to the margin of social life, sometimes to the depths of poverty and exposes them to moral dangers. It deprives man of basic rights, including the right to express himself through work, add to the wealth accumulated by all generations, support their families. Coping with unemployment is a task for everyone, especially for employers, trade unions, state authorities, and employees themselves. It requires joint effort in the spirit of mutual help and solidarity. To solve the problem of unemployment is a difficult task, which can be fulfilled on condition that all people of goodwill respond to the challenge in a sensible and responsible way. A way to temporarily help the unemployed might be to employ those who lost their jobs in other branches of economy or in public works. One must not forget, however, that the aim of work is to serve and cooperate with others, cultivate talent and skills and produce goods in the wide meaning of the word; goods which are really needed by others. The most essential task of the government is to create an atmosphere of moral responsibility for employment situation as well as the future of the unemployed and to form a positive attitude to work. The choice of the way to solve the problem of unemployment is conditioned by many factors and depends on the economic and political situation in a given countiy. There is, however, an urgent need for all nations to work jointly on eliminating unemployment.
Caring for the Person and the Human Family as a Priority for the State and the Church
Borutka, Tadeusz (The Pontifical University of John Paul II in Cracow, 2020)
Caring for the person and the human family is one of the most important tasks for the State and the Church. In contrast to the activities of the civil society, the work of the Church in this area is called a specific work, because it requires the use of so-called poor means, i.e. peaceful means. From the very beginning, the teaching of the Church has stood and stands on the ground of Christian personalism. The Church looks at marriage and family in the same spirit. It views the family as the basic and irreplaceable community. It is the family that offers the most effective tools for the humanization and personalization of society. Any social and family policy should serve this end. The Church should follow a similar policy. However, the pastoral concern of the Church is not limited only to Christian families. It should manifest itself in relation to all families and especially those who face difficult or abnormal situations.
Cele i zadania polityki oraz zobowiązania polityczne w świetle nauczania Kościoła
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
The nature of human makes him or her a social being. Thus, in order to ensure one's proper development, he or she needs involvement in interpersonal relations. This is assured also by political community created by country. Common welfare for all citizens is the main aim of politics. On the way to it country should follow the rule of the subsidiary. Politics, as rational and conscious act of man, is characterised by moral responsibility. Everybody has right and duty to take part in life of his or her political community. Everybody has right to contribute to creating its common welfare and is obliged to responsible participation in political life. In its narrow meaning, politics is understood as participation in governing and endeavours of keeping it. Only those who have proper skills and qualifications are obliged to practise politics in the above mentioned sense. On the other hand, in its broader meaning, politics is about taking part in parliamentary elections. All citizens have right to and are obliged to participate in political activity conceived in this way. Church, as a social community, fulfils its right and duty to participate in political life through the activity of the laymen. The consecrated people have the right to express personal political views and to make choices on their own. They should not, though, engage in political life directly as members of political parties or government representatives.
„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.
Jan Paweł II jako obrońca godności i praw osoby ludzkiej
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Since the early days of his Pontificate John Paul II has been constantly defending fundamental rights of a human being. Notwithstanding the remarkable technological development and progress, man is now faced with difficulties and dangers. The condition of contemporary man is even more worrying when w e realize that there exist endless possibilities and ways out of the dangerous situation. And yet, man does not know what to do; he cannot judge his condition properly or take suitable, remedial measures. John Paul II perceives the problems troubling our contemporary world and tries to face them. He constantly preaches the need to position man in the centre of social life; man that was created by God as His likeness. It was for this man that the Son of God became man and for him He gave His life on the Cross. Hence man possesses his natural and supernatural dignity. John Paul II derives the rights of a human being from the dignity of man and finally from God, the Creator of man's nature. They are universal, fundamental, superior and integral in character. Rights are accompanied by duties. Speaking about the dignity of a human being John Paul II calls for the introduction of such a model of upbringing which would aim at respecting the dignity of a human being in every aspect and respecting all fundamental rights and duties.
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.
Małżeństwo i rodzina wobec współczesnych zagrożeń społecznokulturowych
Borutka, Tadeusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2023)
Kontekst badań: Współczesna rodzina jest pod wpływem głębokich i szybkich przemian społeczno-kulturowych. Coraz większą popularnością cieszy się jakość, a nie wartość życia, a naczelną zasadą staje się poszukiwanie szczęścia za wszelką cenę. Prowadzi to do kryzysu duchowego, który ujawnia się w kwestionowaniu podstawowych wartości, norm i zasad. Niewątpliwie jedną z głównych przyczyn tego stanu rzeczy jest odrzucenie Boga i Jego praw, a sprzyjanie hedonizmowi, utylitaryzmowi i konformizmowi. Cel badań: Celem niniejszego artykułu jest namysł nad kondycją małżeństwa i rodziny w sytuacji zagrożeń, które pojawiają się we współczesnym świecie. Problem badawczy zawarto w pytaniu, jakie zagrożenia dla małżeństwa i rodziny niosą zmiany społeczno-kulturowe współczesnego świata. Metody badawcze: Publikacja ma charakter przeglądowy i powstała na podstawie analizy literatury przedmiotowej z perspektywy nauk teologicznych i socjologicznych. Osiągnięte wyniki: Analiza literatury potwierdza, że zachodzące zmiany powodują bardzo niebezpieczne skutki dla całej ludzkości, ale przede wszystkim dla małżeństwa i rodziny, które leżą u podstaw chrześcijańskiej cywilizacji miłości. Wnioski: Ze względu na zagrożenia tradycyjnego modelu rodziny istnieje pilna potrzeba, nieustającej formacji rodziców, gdyż m.in. ich przykład odgrywa pierwszoplanową rolę w wychowaniu młodego pokolenia.
Miejsce i zadania rodziny w życiu społecznym
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Currently the family is under the influence of broad, deep and rapid social and cultural changes. These transformations create new role models and new hazards for family life. Many families survive these pressures remaining faithful to the values that form the foundations of the family institution. One must seek the prototype of the family in God himself. The family has its beginning in God's mystery. With the creation of a family appears a new unity, in which communion of the married couple finds its fulfilment Christ has raised the unity of the couple to the rank of a sacrament. This unity does not isolate married couples, it is not for them alone. It is open to new life and new human beings. Married couples are therefore in the service of life. Their parenthood is linked closely with the function of bringing up children. The family is a community of people, the smallest social cell, and as such is an institution fundamental to the life of every society. Within it are bom citizens and in it they find their first school of social virtues, which determine the life and development of society. The family by its nature opens onto other families and societies, undertaking their social tasks. A Christian family's basic tasks include the work of the church. It is called to build the Kingdom of God throughout time by participating in the life and mission of the Church. The Church and the Christian family are linked by mutual ties that make the family a „Church in miniature” In a way it becomes a reflection and a historical revelation of the Church's mystery.
Obowiązek ochrony środowiska naturalnego
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
The truth of the World creation, bringing of everything what exists from nonentity into existence, is closely connected with God. Work of creation is the revelation of omnipotence, love and wisdom of God-Creator. Man was called by God for being a Master of the World, not for its devastation. Man is responsible for keeping of order in the World. So, bad state of environment we live in, is the expression of deep moral crisis of man. It is urgently necessary to create the attitude of ecological responsability.
Podstawy zdrowej demokracji
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)
The moral character of democracy does not reveal on its own but depends on its consistency with the moral law, to which, like each human activity, it must be subjected. It therefore depends on moral quality of the aims towards which it strives and the means it uses. The value of democracy appears or vanishes with the values it expresses and supports. The grounds for these values cannot be the fleeting and changing „majorities” of public opinion but the moral law and the rules of social life arising from it. Rejecting the law of God causes in democracy the instrumentalization of ideas and beliefs to suit the purposes of the authorities. History teaches us that democracy without values and rules changes into an overt or disguised totalitarianism or brings about small executive groups which usurp the rule of their country to obtain profits or promote their own ideologies.
Problematyka pokoju w nauczaniu Jana Pawła II
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Two kinds of peace are distinguished by John Paul II. The former is the one which people can build through their own means and actions. The latter is the gift of God. One is based on “... the balance of power, which is the fruit grown in an arduous process of making agreements and negotiatingjthe otlier” – as defined by the Second Vatican Council – constitutes “... the fruit of the order with which the heavenly Founder endowed mankind”. There is peace imposed by means of arms and peace incipient in human heart. The first is fragile and uncertain; it can be called sham peace because it is based on fear and distrust. Peace incipient in human heart, on the other hand, is strong and lasting – eternal. Based on justice and love it penetrates deep into human hearts. It is a gift which God grants to those who love His law (Ps 119, 165). The first deserves to be called a cease-fire, the second “... is far beyond human understanding” (Phil 4, 7) and inculcating in people the spirit of peace, it transforms them into true builders of peace. Peace is therefore the gift of God, it is a great act of kindness on the part of true God, as are Sun, rain and so many other things helpfill in our life.
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.
Problemy etyczno-moralne farmaceuty, w tym aptekarza
Borutka, Tadeusz; Bułaś, Lucyna (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
A pharmacist should live up to ethical and moral principles and have a great respect for human dignity and all his rights, amongst which the right to life as well as the right to integral development and health come to the fore. A profession of pharmacist is defined as a vocation, which has its explanation in Holy Scripture. Nowadays, as we are faced with dehumanisation of medicine in some of its sectors, there is an urgent need to encourage chemists to care about the proper accomplishment of their work. They should act according to their well-formed conscience and correctly understood concern for the health of patients. Besides, it must also be highlighted that the relationships between members of the professional association should be based on solidarity and mutual help. Finally, the Christs words: “in so far as you did this to one of the least of these brothers of mine, you did it to me”, (Matth. 25:40) refer also to them.
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.
Rola Słowa Bożego w życiu indywidualnym i społecznym
Borutka, Tadeusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
Gods Word is permanent, unchanging, timeless and eternal. It is the true reality; indestructible by any power and not subject to any influence or cataclysm. It is a rock on which we should build our entire present and future. “Heaven and earth shall pass but my words shall not pass” (Mark 13, 31). That is why contact with Gods Word is so essential for any believer. It should become the foundation of his life and meeting It - an every day practice, as It is the source from which everything springs; faith and hope, truth and goodness, love and charity, justice and solidarity, communion with God, with our neighbours and with the Church. Gods Word is the voice of God Himself speaking to man. It was the beginning of everything: “without It nothing took place” (J 1.3). It is the light of man: “In It was light and light was life” (J 1,4). It is what moulds hum an life, orders it and fills it with Gods Love. And It is what opens the mind and ignites the heart. It plays a huge part in the personal life of a believer as well as in the life of society. It is an invitation directed at everyone to hold a dialogue with God who wishes to redeem all human beings in Jesus Christ, the only intercessor (1 Tim 2, 5) but also demands that all believers be true witnesses of God and that they introduce spiritual values into the life of society: justice, love, goodness, mercy and peace.
Ruchy, wspólnoty, Akcja Katolicka – miejsce kształtowania odpowiedzialności
Borutka, Tadeusz (Papieski Fakultet Teologiczny we Wrocławiu, 1999)
Specyfika społecznej misji rolników w świetle nauczania Jana Pawła II
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
The Church in its teaching discerns all professions, states and conditions. It takes a keen interest in agriculture, which is now faced with a lot of difficulties and problems. In Poland, too, a crisis of the traditional model of farming caused by the erroneous ideology and practice of the past decades, which resulted in its underdevelopment in comparison with modern European agriculture supported for many years by state subsidies, has deepened for the last few years. In its very nature farmer's work is connected with land entrusted to people by God. The gift of land is also connected with responsibility for it. Man is responsible before God for this entrusted gift, therefore it is his duty to wisely use its produce. The process of subduing the earth depends on many different factors: on talent, skills, man's work and essential means. Farmers cooperate with the Creator in sustaining life by supplying their brethren with food. This accounts, to a large extent, for the dignity of work on land. For it is the fulfilment of a commandment God gave man at the very beginning “Be fruitful, and multiply, and replenish the earth, and subdue it” (Gen 1, 28). It can be said that the bond between the farmer and his land is sacred in character. Man who lives and works in the country almost instinctively experiences God's might and kindness through everyday experience of the blessing of the power of nature. For centuries one of the basic duties of the farmer in the Polish tradition was to protect his father's legacy and care for the land; as this land was expected to produce crop from generation to generation. Farmers not only supply others with food, but also – through their strong faith - teach us that material matters should not conceal the most important goal from us; willingness to devote our own toil for the benefit of others and entrust ourselves humbly to God's Providence. The development of a just society demands respect for the farmer's work. He is entitled to receive efficient aid, not alms or a substitute for justice. The basic right and requirement of dignity of a man working on land is an ability to draw the means necessary for himself and his family from his labour.
Stała formacja obowiązkiem każdego człowieka wierzącego
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1999)
There are many fields for laymen to act in. The proper fields of evangelical activity can be the broad and complicated world of politics, social matters, economics and culture, science, arts, international life, mass media. Apart from these ones there are other realities open to evangelise such as love, family, bringing up children and young people, professional work, suffering. Lay Catholics need regular formation to fulfil all their duties. This formation must be permanent and integrated. Regulat formation must go together with spiritual development and cover the whole individual. Continuos and persistent aspiration for holiness must be the basis of this formation. Thus holiness requires continuos spiritual development.