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Czy nadchodzi post-chrześcijańska epoka? Analiza kulturowych zjawisk współczesności
Grzybowski, Jacek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)
There is no need for detailed sociological analysis to realise that the currently dominant culture provides the basis for secularization and absolutizing of secularist paradigm. There is an ongoing effort of creating and maintaining the world without God and, as a result, we have to face relativism which destroys natural and evangelic values. In consequence we witness the secularization of public life as well as private and religious indifference and passivity in front of transcendental values and truths - God and Church. Religion, its symbolism and its strong cultural message, were forced to “emigrate” to the private sphere, playing increasingly marginal role in modem community. Over the last several years we have witnessed considerable cultural and social changes essentially caused by universality of consumerism (as many goods as possible for as many people as possible) as well as by freedom, understood as a possibility of choice of different but not equivalent ways people live and behave - that is, relativism. As a result, culture became a matter of choice and consumption. Therefore the present effort of Catholicism, its firm voice in public and moral matters is engaged in the ultimate struggle for the future of Europe. It may occur that in case Christianity is marginalized and its important in public debate voice disappears, “Europeism” of the part of the globe between the Ural Mountains and the Atlantic Ocean will vanish. Essential identity of this continent is not founded on a race or a language but on Greek theoretical thought (philosophy), Roman law and evangelical inspiration which constitute the foundation of our civilization.
Emancypacja, cyfrowy świat i obiektywna prawda. Refleksje nad ostatnim ćwierćwieczem Polski i Kościoła
Grzybowski, Jacek (Wydawnictwo Diecezjalne Adalbertinum, 2017)
Year 2017 marked the 25th anniversary of the bull Totus Tuus Poloniae populus promulgated on 25 March 1992, with which John Paul II reorganized the administrative structure of the Roman Catholic Church in Poland. The document sanctioned the elevation of 14 new dioceses in Poland. The 25th anniversary, like any other for that matter, is urging us to carefully evaluate the past years, as well as to ask questions about the near future of the Polish Church. To better understand changes that have taken place in that period of time, let us imagine the average 25-year-old boy and the average girl of the same age: who are they, how do they live, what do they do? Most probably, they are still students, they work or are looking for a job. They may have a wife, a husband, or a partner with whom they live together without marriage, despite their being Catholics who had Religious Education as a mandatory subject starting (as required in accordance with the instruction of Ministry of National Education issued on 30 August 1990) in the first grade of primary school. There is a substantial probability that these average young people have emigrated and having found abroad better job and better perspectives do not want to come back. Perhaps they are very religious and live out their faith and their national affinity consciously. It is probable that such people tell us more than official statistics does about directions and trends, values and priorities that are recognisable and prevailing in Polish society and the Polish Church. 25-year anniversary cannot only be the occasion for celebrating, it should also become an opportunity to seriously reflect on the past and on the challenges of the future. In the context of the anniversary of the reorganization of Polish dioceses we should ask ourselves some important questions: how to resist the negative aspects of the digital revolution? How it can be showed that a good and happy life should be built not on egoistic impressions, but on clear moral norms that delineate the categories of good and evil? How is Christian ethos to be sustained in the modern era, whereas preservation of clearly defined models and principles is impeded by consumptionist logic that entails the illusion of achieving satisfaction through „devouring the world”?
Filozoficzno-matematyczne inspiracje średniowiecznej wizji „śpiewającego kosmosu”
Grzybowski, Jacek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)
Cosmos, though always aroused amazement, was originally somewhat tamed by mythological and then logocentric reflection of man. Before the modem, physico-cosmological discoveries a man used to perceive cosmic phenomena differently than we do. Undoubtedly, the Neolithic and the Bronze Age man saw in celestial phenomena the emanation of religious imagery and fears, and was seen also by later generations as the arena sky supernatural phenomena and divine action. It was not until the Greeks that they began to look at the world not through the prism of religious mythical stories, but through the prism of logos - the rational and sincere reflection on the cause and principle of the universe. Looked up to heaven, not only with pious fear, but rather, to the delight of the perceived harmony and beauty to indicate the rules and order, which directs them. For the Pythagoreans, a manifestation of harmony in the universe was the music. It was music that in the entire universe, “harmonizes opposite and unite multiple things“ The appearance of a permanent relationship with the number of tones of musical sounds was the knowledge and understanding of determining the proportion of these numbers. Hence, the theory and the belief that celestial bodies orbiting around the center of the world, by their regular motion produce sound, the sound that must be harmonious by nature. If the heavenly bodies describe the circles by the number and harmony, they create the most beautiful-sounding tones, creating celestial music of the spheres. These intuitions in the Middle Ages took Augustine and Boethius, and has Dante through poetic verses in his Divine Comedy. And although the medieval cosmological model - the cathedral o f the universe - delightens and still impresses, but it has one, but rather a serious defect, from the physico-cosmological point of view this is a false model. Along with the discoveries of modem science space has become a dark, cold, empty, and above all relative.
Jakub i Raissa Maritain, brat Moris, Kontemplacja w świecie, Wydawnictwo W drodze, Kraków 2012, ss. 224
Grzybowski, Jacek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2012)
Krzysztof Hubaczek, Bóg a zło. Problematyka teodycealna filozofii analitycznej, Wydawnictwo Uniwersytetu Wrocławskiego, Wrocław 2010, ss. 340
Grzybowski, Jacek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)
Ks. Mariusz Wedziuk, Kościół, Rodzina, Media, Wydawnictwo Sióstr Loretanek, Warszawa 2013, ss. 288
Grzybowski, Jacek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2014)
Platoński ideał polityczny - niebezpieczna utopia czy wzniosły mit?
Grzybowski, Jacek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
All Plato’s works mark the stages in his political search and provide a beautiful description of the deep underlying purposefulness of educating citizens in arete. They combine love for music, mathematics, astronomy, athletics, and dialectics with the theological perspective affecting the concepts of authority and law. One can discern in Plato’s works an evolution of his views towards theology, leading him to the conclusion that God, perceived as the transcendent Idea of the Good, is the centre of everything and guarantor of a just political vision. The cosmos becomes a theological system and God becomes the “teacher of the entire world” Theology becomes the ultimate perception, the ultimate dialectics. The king is like a priest relaying to people what he has himself discovered by contemplating ideas. Plato’s ideal political system is characterised by theocratic dogmatism. Politics is the perception of ideas whose highest level consists in interacting with God. Perception of the original reason for everything, which is also the causative reason of everything good in the world, is the foundation and the objective of authority. The rule of God becomes more perfect when man - the entity who is, after all, a conscious being - supplements God’s logos. To Plato, this knowledge is not innate, but rather an act of mystical perception. The philosopher-politician becomes the founder of “God’s kingdom on Earth”, leads the society through political chaos, and organises its life on sound and reasonable grounds. Such life can only be achieved through perception of the eternal, divine rights governing the nature of the universe and the nature of man. He, who saw and understood God’s order, should teach people and have access to the authority. His leadership becomes justified before the society through transcendental perception. Therefore, one can conclude that the political concept contained in Plato’s works is theocratic in nature. Perception of the Idea of the Good (Only) by the philosopher-king gives him the unalienable right to manage the state and apply even the most rigid rules to individuals for the good of the entire society. On the one hand, the philosopher-politician dominated over the polis and did not need it. On the other hand, in Plato’s eyes he was the only one who could control the affairs of the state because his knowledge - constantly seeking confrontation with everyday life involved more than mere theoretical contemplation.