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Bp Jacek Grzybowski, „Potęga kultury”, Wydawnictwo Jedność, Kielce 2022, ss. 284
Gaworek, Sylwester (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2022)
Christianitas a religia postępu. Sprawozdanie z panelu dyskusyjnego
Gaworek, Sylwester (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)
Implikacje eklezjologiczne doktryny o przyjaźni św. Tomasza z Akwinu w perspektywie roku kapłańskiego
Gaworek, Sylwester (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)
The significance of friendship was appreciated by a number of remarkable thinkers. In Greek Antiquity one of those was Aristotle: two books of his Nicomachean Ethics, as well as vast fragments from his other works, are focused on this issue. According to the Stagirite, every man is striving for self-fulfilment thus is striving for happiness. Therefore, every human person, as humans are by nature social beings, needs friends, since such fulfilment is possible only in the relationship with other people. Among non-Christian thinkers of Antiquity who wrote in Latin, Cicero requires our special attention. One of his philosophic dialogues - Laelius de amicitia - is focused on friendship. In this dialogue, which was very popular in Late Antiquity and the Middle Ages, friendship is considered as a special bond that connects only good people and emerges under the influence of natural need of love and kindness. St. Thomas’ doctrine of friendship, when closely scrutinized, strongly emphasizes the importance of the very same values defended later by the representatives of one of the main streams of modem philosophy, i.e. personalism. Personalistic principle as categorical imperative, formulated by Karol Wojtyła, claims that a human person cannot be used as a means to achieve other people’s goals. Analysing Aquina’s thought we observe that precisely his doctrine of friendship the abovementioned rule fully applies to. A friend for St. Thomas ought to be loved in a totally unselfish way which excludes any form of utilitarian or hedonistic treatment of a person who is the object of love. St. Thomas stated that having friends is a necessary condition for experiencing real happiness in temporal life: „felix indiget amicis” May all the faithful be able to experience such happiness - in the Church and through the Church. May all the priests experience it in a special way during the sacerdotal year. As they draw joy from the fact of being called friends by Jesus (cf. Jn. 15,15).
Marcello Pera, Perché dobbiamo dirci cristiani. Il liberalismo, l ’Europa, l ’etica, Monadori, Milano 2008, s. 196.
Gaworek, Sylwester (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)
Nauka św. Grzegorza Wielkiego o kontemplacji i jej wpływ na doktrynę mistyczną św. Tomasza z Akwinu
Gaworek, Sylwester (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)
St. Gregory the Great is one of the most frequently quoted Church Fathers in the writings of St. Thomas Aquinas. In the texts referring to mystical cognition St. Gregory’s thought appears very explicitly, although with different intensity. Frequent and direct quotes from St. Gregory by all means reveal his importance as a source which St. Thomas willingly used in his reflection about mystical cognition. In the first part of this paper several important points of St. Gregory’s teaching on contemplative life were synthetically presented. St. Thomas incorporated them, to a different extent, into his mystical doctrine. In the further part of this paper the Author presents the issues connected with the vision of God’s essence during our earthly life and conditions of such a vision. At this point some essential differences between the two authors can be noticed.