Politics can fulfill its mission only if it's work of building and improving the new world will be based on the strong foundations, which guarantee proper understanding of the good. It is a about human good, especially the common good. This common good deter¬mines the final justification of improving or building the world. These presented reflections focus on an issue of whether and how can this improvement of the temporal reality, be revived by the spirit of the Gospel? Good is the integral part of politics. Politics, according to its ethical approach, can be defined as a prudent concern for the common good. However, a Christian involved in politics should have an awa¬reness that the common good, a basic category of politics, is not confined to the temporal reality. It is as well transcendental, spi¬ritual and supernatural. It finds it's ultimate explanation in personal human good. The good of a human being is expressed by the quality of relationship between man and Creator, as well as in his vocation to the eternal happiness, and in his communion with the Triune God. Prudent concern for this good determines the most important sense of the politics conducted in a Christian spirit. It makes that involvement in the political sphere becomes a selfless service to the human being and society. In this perspective, as a matter of priority must be considered a necessity to properly discern the themes of Christian presence in politics. The criteria for political involvement of Christians are also important in this matter. The discernment of these criteria largely depends on the political sense, which as such, is shared by all people. These are the basic ideas presented in this article. Their objective is to identify the qualified nature as well as the necessity of politics conducted in a Christian way.
Poland has a multi-party political system. After 1989, in Poland there are a several parties that can be described as a Christian-democratic. The party's ideological sources were principally to be found in Catholic social teaching. However, in Poland, there was not a typical Christian Democratic party. Polish parties different from other European Christian Democratic parties.
The article discusses the position of Józef Tischner to State - Church relations. It points out that his vision is not a structured social philosophy. It is a lively, engaging, polemical reflection on the disputes that took place in the 90s in the Polish social domain. In addition, it highlights Tischner's critical stance towards a religious state, the politicization of religion, and strong right-wing attacks on liberal democracy. It then highlights a project indicating a positive role for the Church in a democratic state. The main task of the Church is to work for towards consolidating democracy's axiological foundation needed for the existence of civil society. In the end it considers the problem of Tischner's involvement in Polish political life, which largely seems to be an obstacle to a reliable description of social phenomena.
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