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Philosophy of History in Poland in the Context of Thomistic Thinking

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Mróz M.
Studia Gdańskie
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2017
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issue 41
197-216
PL
Philosophy of history practiced in the early modern period and nowadays in Poland appears to be one of the principal trends of Polish philosophical thinking. This thought encompasses various themes and is anchored in realism and Thomistic personalism. Polish representatives of philosophy of history do not disregard theology of history and perceive Christian faith as a historical reality. Therefore apart from philosophy of history they develop theology of history where the understanding of the past of your own nation is a crucial element. In this context the thought of Thomas Aquinas inspires to view history from the philosophical and theological perspective. Franciszek Sawicki, Franciszek Manthey and Czesław Bartnik in their research answer the question about the sense of time and history and the significance of historical processes. They originate from the school of traditional Thomism but they also have a thorough knowledge of modern philosophy Thanks to them we may speak of philosophy of history in Poland which deserves reflection and which is the source of the thought of St. John Paul II. Among them the reflection of Franciszek Sawicki deserves special attention. For Sawicki, Thomism is important as a value which organises his own presentation of the problem. It is, by no means, the repetition of the old tradition as Sawicki frequently refers to the modern thought. The question about the reference of Polish philosophy of history to Thomism is principally realized through personalist references and building social ethic based on philosophy and theology of nation where solidarity and participation are dominant. The abovementioned philosophers, F. Sawicki in particular, focus on the question about man in their reflection on history. For all of them it is Christianity that demonstrates the right form for references among people, the discovery of truth, moral and social activity as well as social and supernatural life, human autonomy and its relation to God.
EN
Filozofia historii uprawiana w czasach nowożytnych i współcześnie w Polsce jawi się jako jeden z podstawowych nurtów polskiego myślenia filozoficznego. Obejmuje ona różne wątki i jest zakotwiczona w realizmie i personalizmie o zabarwieniu tomistycznym. Polscy reprezentanci filozofii historii nie abstrahują od teologii historii, a wiarę chrześcijańską widzą jako rzeczywistość historyczną, dlatego obok filozofii historii rozwijają teologię historii, gdzie ważnym elementem jest zrozumienie dziejów własnego narodu. W tym kontekście myśl Tomasza z Akwinu inspiruje spojrzenie na dzieje z punktu widzenia filozofii i teologii. Franciszek Sawicki, Franciszek Manthey oraz Czesław Bartnik w swojej twórczości odpowiadają na pytanie o sens czasu i historii oraz o znaczenie procesów historycznych. Wychodzą ze szkoły tomizmu tradycyjnego, dobrze znając filozofię współczesną. Dzięki nim możemy mówić o polskiej myśli historycznej, która zasługuje na przemyślenie i z której wypłynęła myśl św. Jana Pawła II. Wśród nich na szczególną uwagę zasługują przemyślenia Franciszka Sawickiego, dla którego tomizm stanowi wartość dyscyplinującą własne przedstawienie problemu, przez co nie powtarza on jedynie dawnych tradycji, a w sposób uporządkowany sięga do myśli jak najbardziej współczesnej. Pytanie o odniesienie polskiej myśli filozofii historii do tomizmu zasadniczo realizuje się poprzez odniesienie personalistyczne i budowanie etyki społecznej na gruncie filozofii i teologii narodu, gdzie dominuje zasada solidarności i uczestnictwa. Wspomniani twórcy, a zwłaszcza F. Sawicki, wiele dróg swoich dociekań budują wokół pytania o człowieka. Dla wszystkich to chrześcijaństwo prezentuje właściwą formę: odniesień między ludzkich, odkrywania prawdy oraz działalności moralnej i społecznej, życia społecznego i nadprzyrodzonego oraz autonomii człowieka i jego związku z Bogiem.
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Cnoty rozumu w obronie kultury i wiary: wokół myśli św. Tomasza z Akwinu

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Mróz M.
Studia Pelplińskie
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2014
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vol. 47
243-260
PL
Człowiek wierzący i człowiek kultury jest poważnie zagrożony, gdy wpadnie w pułapkę niechęci wobec rozumu. Wierze i kulturze wszelkiego typu potrzeba otwarcia na wielkość rozumu. Jedna i druga rzeczywistość potrzebują usprawnionego cnotami rozumu. „Trzeba sobie ciągle na nowo przypominać, iż rozum jest darem Boga. Św. Tomasz powiedział, że największym darem Boga jest rozum, znakiem Bożego podobieństwa, jakie każdy człowiek w sobie nosi”. Wiara jest racjonalnym transcendowaniem człowieka ku Dobru Najwyższemu-Bogu – akt wiary jest aktem rozumu wydanym z przyzwoleniem i decyzją woli. Kultura buduje się mocą rozumu przemienionego łaską wiary. O jakie cnoty rozumu tu chodzi? Cnotami rozumu teoretycznego jest naturalna cnota pojętności („intellectus, qui est habitus principiorum”), cnota wiedzy („virtus scientiae”), cnota mądrości („virtus sapientiae”); rozum praktyczny doskonalą cnoty: sprawność poznania pierwszych zasad rozumu praktycznego „sinderesis” oraz cnota roztropności („prudentia”); rozum wykonawczy doskonali cnota sztuki („ars”). Wymienione cnoty rozumu ukazują dodatni potencjał natury ludzkiej. Obecnie wyzwaniem dla chrześcijanina jest utrzymanie racjonalności wiary, zaś zadaniem kultury – baczenie na wiarę, która ofiaruje jej właściwy i wartościowy poziom.
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Pedagogika poświadczona krwią męczennika. Wychowanie do niepodległości w „szkole twórczej” ks. Józefa Roskwitalskiego

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Mróz M.
Rocznik Grudziądzki
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2019
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vol. 27
73-90
EN
The article present life and teaching activity of Fr. Józef Roskwitalski (1893–1939), who, working as prefect of the Secondary School of Classical Studies in Grudziądz in 1920–1935, significantly influenced the lives of its students, as well as the whole city. His academic and educational skills were appreciated: he received, i.a. the title of professor for didactic work, awarded by the Superintendent for Schools in Pomeranian District (February 2nd, 1929); by the end of the interwar period, in 1935, he became the Rector of the Higher Theological Seminary in Pelplin and the President of the prefects of Chełmno diocese, thus setting the tone of the religious education in schools in the vast area of the Vistulian Pomerania. An important turning point in the life of Roskwitalski was his studies, first at the University of Warsaw, then at the University of Lviv, where he obtained the doctoral degree (January 1st, 1932), having presented the dissertation thesis entitled „Szkoła pracy w nauczaniu religii” (published in 1932 by Wydawnictwo Kulerskiego). The thesis introduces completely original assumptions of the educational project, of great importance for the new pedagogy in independent Poland. Working as a teacher and tutor n Grudziądz, Roskwitalski developed new forms of education of the youth. He wanted his students to develop a full „Christian personality” (according to the concept of his professor from Pelplin, priest Franciszek Sawicki) and introduced the concept of „creative work” (according to new form of pedagogy from the first half of the 20th c.). He already got acquainted with these forms of work in the seminary in Pelplin (in the years 1912–1916), which he developed during further university studies. The assumptions of the educational work were both specific and simple: they were supposed to build the “most personal personality” (in accordance with the idea of personalism by F. Sawicki) and engage young people in „creative work” tailored to individual interest of each one of them. It was the respect for the personal dignity and uncovered individual skills that was at the root of his way of thinking and teaching. Roskwitalski demonstrated his pedagogical abilities as the rector of the Seminary in Pelplin, being a role model for the candidates for the priesthood. Despite the outbreak of the war and German occupation, he courageously carried on his duties at the position. He was arrested during the „Pelplin bloody autumn” of 1939 with other professors of the Seminary, and then murdered in the Tczew barracks. Thus, he expressed his faith and love for the homeland. His teachings turned into a „deed” of real martyrdom. Roskwitalski, a great educator and patriot, priest-martyr, deserved the memory of Grudziądz residents, especially students, who embody the principles of noble personalism and learn to serve the homeland.
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Tajemnica miłości Bożej w myśli Franciszka Sawickiego

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Mróz M.
Verbum Vitae
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2013
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vol. 23
197-223
EN
Rev. Franciszek Sawicki (1877-1952) was a philosopher, apologist and theologian who thoroughly studied the subject of “God’s eternal love”. Assuming that the most elevated expression for describing God are the words “God is love” (1 J 4:8), Sawicki searched for the most appropriate way to express this truth. He worked in the field of philosophy, theology, and direct life experience. His most significant publications on the subject of God’s love are Filozofia miłości (1924), Bóg jest miłością, Caritas w oświetleniu społecznym i moralno-religijnym (1949). According to Sawicki, man’s life consists not only of a natural dimension (what a man is) but also of his personal life (who a man is). The level of “personality” (the notion used by F. Sawicki) includes both the world of sensual nature, as well as the spiritual dimension of personality, where selfdetermination and responsibility play a special role. Here man’s social and relational assignment should be stressed. It is on the basis of “the ideal of personality” that Sawicki builds up his relational concept of love. It touches upon the intellectual, emotional, and experiential sphere. God, who is Love himself, gave a man power and enabled him to enter into a relationship of love with his Creator and Saviour. It is “the eternal love of God” that provides daily bread and grants his grace resulting from his wisdom and mercy. Sawicki spots the “gesture” of mercy in the commandment of love, which helps man to decide freely about the subject of his love: God, and, through Him and in Him, another man, his neighbour. God’s mercy is particularly emphasized towards those who betrayed the “plan of eternal love of God”. God’s love, in the act of salvation brought by Jesus Christ (“the most personal personality”), is always ready to renew the gift of love in the man. On the other hand, man’s answer should be full of gratitude for “new life” and the renewal of love. It should abound with with acts of mercy towards those who need love, crushed by the burden of “their way”. This way Sawicki sketches the providential plan of the eternal love of God who uses its power to solve the problem of evil and suffering.
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