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Kościół jako communio personarum w polskiej teologii uczestnictwa

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Sienkiewicz E.
Studia Koszalińsko-Kołobrzeskie
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2011
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issue 16
115-125
EN
Overusing the word community often leads to mixing this way of being with any other social structure. However, a community is such a relation of persons, in which the inner dimension of each of them is involved. Since only in such involvement of everyone creating the community, what enriches me, develops me, and strengthens me, develops and strengthens any other. The reality of the community is not excluding belonging to other groups, associations, if only the membership is not restricting the personal structure of all units creating the given community. A special place and at the same time a space of creation and development of a community is The Church of Jesus Christ, understood as communio of persons in Word, in the most full way revelating The Community of The God Persons.
2
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Nasze problemy z demokracją

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Sienkiewicz E.
Studia Koszalińsko-Kołobrzeskie
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2012
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issue 19
157-171
EN
Man as a social being by nature is constantly trying to organize this aspect of his existence. Democratic systems, similarly as freedom do not explain by themselves. They need a stable and committing criterion constituting an objective truth, which refers to the rules being a basis of human activity and setting out the direction of human action, so as he would not lose his freedom because of bad choices. Human existence in the social and individual dimension, in its freedom and social structures building is only understandable on the ground of ontology, which also best explains its activity.
3
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Wiara Kościoła i wiara osoby

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Sienkiewicz E.
Studia Koszalińsko-Kołobrzeskie
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2013
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issue 20
239-254
PL
Pozorny konflikt wiary osoby i wiary Kościoła należy ukazywać oraz wyjaśniać w kontekście wcześniejszego, właściwego Oświeceniu, konfliktu wiary i rozumu, na który nakłada się konflikt wiary i woli człowieka, sprowadzonej – niesłusznie – tylko do możliwości wybierania. Kluczowym problemem jest tu osoba ludzka, która przez swoje strukturalne złożenie – niedostępne tylko w wymiarze antropologii – okazuje się nie tylko trudnością, ale przede wszystkim większą potencjalnością, możliwością. Podstawowym jej atrybutem jest rozwiązywanie konfliktu – całkiem realnego – między jednostką a społecznością, co pozwala tworzyć wspólnotę. Ta umiejętność, pochodząca ze stworzenia, w misterium paschalnym Jezusa uzyskuje nowe dowartościowanie w Duchu Świętym, odnoszącym wierzących do Communio w Bogu, przez co wspólnota wiary osób ludzkich jest wejściem we wspólnotę z Trójjedynym Bogiem (wertykalnie), jako podstawą wspólnoty Kościoła w wymiarze horyzontalnym.
EN
An ostensible conflict of faith of a person and the faith of the Church should be shown and explained in the context of the earlier, characteristic for the Enlightenment, conflict of the faith and mind, overlapped by conflict of faith and will of man, wrongly reduced – only to the opportunity to choose. The key problem is here the human person, who by his structural complexity – impenetrable only in the dimension of anthropology – appears not only a difficulty, but most of all a greater potential, possibility. His basic attribute is conflict solving – a completely real – between an individual and the society, which allows to create a community. This competence, originating from the creation, in the paschal mystery of Jesus receives a new value in the Holy Spirit, referring the believers to Communio in God, which makes the community of faith of humans an entrance into a community with the Trisingle God (vertically), as the basis of the community of Church in the horizontal dimension.
4
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Męczeństwo jako świadectwo prawdzie

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Sienkiewicz E.
Studia Koszalińsko-Kołobrzeskie
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2012
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issue 18
129-144
EN
The martyrdom of Christians, despite different contexts, has its constant features, unchanging over the centuries. The martyrs of all the time have the idea, that one could say all the truth. The whole truth of a man and of the world is not coming from any state or institution. It does not have a theoretical cognitive character alone, either, but - as wants it Jesus – the guiding light of all martyrs, an existing one (I am the truth). Therefore the state and every institution, that cares about the truth, needs religion. Thus religion is unsafe, where the truth becomes inconvenient. A martyr is then a representant and an executor of evangelical radicalism, e.g. the lack of acceptance for adjusting the truth to any rules. The closeness of the martyr to the truth is indissoluble, therefore the destiny of the truth becomes his destiny. And as the martyr becomes the target of assassination for those, for whom the truth is inconvenient, he is a victor as well, because finally the Truth is winning. The persecution of Christians, the martyrdom in the 20th century was so great, because the value of the objective truth had never before been questioned to a such degree.
5
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Maryjna droga

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Sienkiewicz E.
Studia Koszalińsko-Kołobrzeskie
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2012
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issue 18
169-171
6
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Mądrość konieczną korektą ludzkiej wiedzy i źródłem szczęścia według św. Augustyna

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Sienkiewicz E.
Studia Koszalińsko-Kołobrzeskie
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2011
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issue 17
151-160
EN
Every man wants to be happy and is striving for felicity. According to Augustinus, it is perceived by those who learn the truth. However, only the one is happy, who is not suffering from any shortage, e.g. is not making any mistake in learning. Such learning as well as wisdom, characteristic for happy people, is not comming from learning things or phenomena, since they cannot be learned infallibly. Philosophy, liable to many mistakes, does not guarrantee learning the whole truth. The truth without any failing is only God and only He can give a man felicity. This truth, available to a man with a clear heart, e.g. described in the perspective of faith and morality, is living in his interior. Felicity and wisdom is achived by the man, who learns the truth in his soul.
7
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„Ja” w relacji do Wspólnoty

100%
Sienkiewicz E.
Studia Koszalińsko-Kołobrzeskie
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2011
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issue 16
149-151
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