This brief essay is an attempt to comprehend the reality of the truth – as so called ‘the whole’ and taking into account its various representations (whether in a form of a dogma of faith or a moral truth, or a scientific claim) – in its personal (relational) dimension, and in the context of an idea of possibilities possessed by every man to explore it. Reconciliation of the thesis of the objectivity of the truth with the validation of its involvement in the rich world of persons, as well as its specific subjection to epistemological laws of hermeneutics, belongs to the aims of the article. Following the concepts of the Second Vatican council, the eastern theology (gnosis wisdom) and some views of the eastern Fathers of the Church, were presented the characteristics of the truth, such as: the whole, dialogism, unity, dynamism and necessary connection with the mercy. The permanent truth content is combined with a dialogic communication and cognition, which must be subjected to the demands of love and placed in a complex dynamic constitution of a human being. The text has put emphasis on asceticism, prayer, intuition and striving for holiness, as methods of a holistic overview of the world and God. The whole, personality and dynamism assume the involvement of all human internal authorities and elements, which as a holistic openness to the truth, one can consider the soul or reason. Finally, the truth is mystical, it is the truth, Jesus Christ.
PL
Prawda jest tą przestrzenią, która – jeśli poprawnie zrozumiana – naturalnie jednoczy ludzi wszystkich kultur i mentalności. Ów cel komunijny może być dostrzeżony wówczas, gdy jej niezmienną ontyczną obiektywność zinterpretuje się w kluczu personalnym, uwzględniając jej przebogate właściwości osobowe, jak dialogiczność, holizm czy dynamiczność, wynikające m.in. z zapodmiotowania w świecie. Ostatecznie, prawdą jest Wcielony, który objawia się na różne sposoby i którego autentyczne poznanie wymaga określonych osobowych reguł.