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Studia Nauk Teologicznych PAN

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Studia Nauk Teologicznych PAN | 2007 | Tom 2

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Abstract

The article is based mainly on the Pontifical Biblical Commission's document Interpretation of the Bible in the Church (1993), but it also refers to The Jewish Peopleand his Holy Scriptures in the Christian Bible (2001). The first part of the article deals with an outline of the history of OT Exegesis, particularly the common heritage of Samaritan, Jewish and Christian faith. The second part describes modern methods and approaches of biblical enquiry.

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Ks. Antoni Tronina
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Abstract

Methodology of New Testament studies reflects the way(s) which are commonly accepted by scholars working with the second part of the Christian Bible in order to solve difficulties and problems connected with the proper reading, understanding and interpretation of biblical text. Taking into consideration the important document of Pontifical Biblical Commission Interpretation of the Bible in the Church (1993), the article describes the fundamental distinctions between approaches and methods as two general modes of enquiry of the Bible. The special attention is given towards the historical-critical method, stressing that her use is necessary in the scientific studies of the four Gospels as well as the other canonical books. Methodology of New Testament studies should also reflect the serious knowledge of the interpretation given by the Church Fathers and the Wirkungsgeschichte of the Bible.

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Waldemar Chrostowski
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Abstract

Analiza narracyjna jako jedna z metod analizy tekstu biblijnego rozwinęła się pod koniec lat 80. XX w. W artykule autor wskazuje twórców i prekursorów tej metody (G. Genette, S. Chatman, D. Rhoas, D. Michie, A. Culpepper), następnie omawia podstawowe elementy narracji: treść i formę (story, discours) oraz sposoby ich analizy. W aspekcie treściowym analizie podlegają wydarzenia, postacie i okoliczności, w warstwie zaś formalnej analizowane są określone zabiegi narracyjne decydujące o sposobie przekazania danego wydarzenia. Autor zaznacza, że analiza narracyjna nie powinna być stosowana w sposób wyłączny, ale wraz z innymi metodami, przede wszystkim, metodą historyczno-krytyczną.

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Ks. Roman Bartnicki
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Abstract

The methodology used in patrology - patristics results from its classification into purely theological disciplines. Before Vaticanum II the term patrology was used in a historical-philosophical sense, which led to perceiving patrology as a historical field of study. The study dealt with the old Christian writings from the chronological and literary point of view. This approach implied using research methodology typical of historical sciences. Since the Vatican Council II patrology has been considered a branch of theology and the name patristics has been used more often. Gradually its close association with dogmatics has been observed. The aim of patristics is to present theological thoughts of the Church Fathers. To achieve this objective a researcher has to carry out a thorough analysis of the Church Fathers’ writings by means of theological and literary criteria within the historical context. By resorting to the teaching of the Church Fathers patristics should show the development of theological thinking without identifying itself with Church history, the history of dogmas or ancient Christian literature.

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Ks. Bogdan Częsz
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Abstract

Kirchengeschichte. Gegenstand - Methode - Historiografie

Zusammenfassung

Der Begriff der Kirchengeschichte hängt von der Auffassung von der Kirche ab. Nach der katholischen Ekklesiologie gehört die Kirche zu den Geheimnissen des Glaubens. Als mystischer Leib Christi, als Gemeinschaft des Glaubens und der Gnade, ist sie eine theologische Wirklichkeit. Als Volk Gottes des Neuen Bundes, als eine sichtbare, institutionalisierte Gemeinschaft, ist sie zugleich eine geschichtliche Realität.

Auch die Geschichte als die Wissenschaft von den Menschen der Vergangenheit bleibt für uns ein Geheimnis, weil der Ursprung und das Ziel des Menschen und der Menschheit im Dunkel liegen. Der Historiker ist nicht imstande, den Anfang und das Ende der Geschichte zu erforschen. Das Wissen um diese Dinge kann uns nur der Glaube geben. Die Geschichte ist nicht nur die Vergangenheit, sie reicht in die Gegenwart, daher muss der Historiker sehr vorsichtig mit der Geschichte und dem Geschehenen umgehen. Die Aufgabe der Historiografie ist es, uns die Menschengenerationen der Vergangenheit näher zu bringen, um sie verstehen zu können und in einen Dialog mit ihnen zu kommen.

Der Gesichtspunkt, unter dem die Geschichte der Kirche untersucht werden sollte, ist mit der wichtigsten Aufgabe der Kirche und dem Ziel, das ihr der Gründer setzte, verbunden: möglichst alle Menschen zu Jüngern Christi zu machen und zum ewigen Leben hinzuführen. Die kirchliche Historiografie sollte zeigen, wie diese Aufgabe in den vergangenen Jahrhunderten verstanden und ausgeführt wurde. Das ist zugleich als Kriterium für die Auswahl des Erzählten und als Kennzeichen der wichtigen Ereignisse in der Geschichte der Kirche anzusehen.

Für die Erforschung dieses Gegenstandes muss der Kirchenhistoriker alle historisch-kritischen Methoden anwenden, d. h., er muss zunächst sorgfältig alle Quellen sammeln und diese kritisch analysieren. Die Analyse durch eine genaue Beschreibung ist die am häufigsten benutzte Methode, weil die Geschichte zu den beschreibenden Wissenschaften gehört. Ein nächster wichtiger Schritt ist die Interpretation, bei der der Kirchenhistoriker einer Theorie der Geschichte bedarf, welche die gesammelten Quellen zu verstehen erlaubt. Solche Theorie setzt Folgendes voraus: 1/ die Identität der Kirche während ihrer zweitausendjährigen Geschichte; sie wird im Wandel bewahrt, die Kirche bleibt dieselbe, obwohl nicht die gleiche (wie das wachsende Senfkorn); 2/ die göttliche Vorsehung, die in die Geschichte eingreift; 3/ die heilsgeschichtliche Aufgabe der Kirche; 4/ die religiösen Bewegkräfte im Bewusstsein der Menschen. Angesichts dieser Voraussetzungen scheint die Kirchengeschichte eher eine theologische als eine rein humanistische Disziplin zu sein.

Die Einteilung der Geschichte der Kirche in Epochen berücksichtigt die verschiedenen Kulturkreise, in denen sich das Christentum verbreitete, und die europaÈischen Ideologien, mit denen sich die Kirche auseinandersetzen musste.

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Authors and Affiliations

Ks. Kazimierz Dola
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Abstract

Methodology of Fundamental Theology. Demonstratio Christiana

Summary

The article addresses the issue of demonstratio christiana in fundamental theology in three parts. First, traditional grounds for revelation fulfilled in Jesus Christ are demonstrated (1), followed by the contemporary presentation of the Christological treatise (2). Finally, a possibility of presentation of Christological and ecclesiological facts in harmonized categories is suggested (3).

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Authors and Affiliations

Ks. Marian Rusecki
Ks. Jacenty Mastej
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Abstract

Ecclesiologie fondamentale

Sommaire

L’auteur s’interroge dans cet article sur la gense, la nature et la structure méthodologique de l’ecclésiologie fondamentale. Il démontre que l’originalité de cette discipline théologique consiste en l’exploration de la conscience que l’Eglise a d’ellememe sous l’angle de la crédiblité. Cette exploration doit avoir un caractre rationnel et empirico-historique et non confessionnel-dogmatique ou confessionnel-apologetique. A la fin le pére Seweryniak consacre ses réflexions aux modes de l’argumentation dans l’ecclésiologie fondamentale (viae: paradoxae, notarum, historica, aujourd’hui encore: dialogica, communionis, ethica) et ses thmes principaux.

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Ks. Henryk Seweryniak
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Abstract

The Methodological Status of Theology of Religion

Summary

In the article its author outlines the history of scientific research on religion (engaging the perspective of philosophy, theology and religious studies), the decisive factors influencing the rise of theology of religion and its place among the religiological sciences. Having presented the subject of the theology of religion, as well as the current methodological discussions associated with it, the author elaborates on the contemporary paradigms of the branch: exclusivism, pluralism and inclusivism. The last part of the issue displays the relations existing between the theology of religion and the fundamental theology as disciplines historically, essentially and methodologically related.

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Ireneusz S. Ledwoń OFM
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Abstract

In der wissenschaftlichen katholischen Dogmatiktheologie werden vier methodologische Haupttypen angewandt: historischer, positivistischer, systematischer (spekulativer) und personalistischer. Darüber hinaus treten zahlreiche fragmentarische oder reduktionistische Methoden auf: hermeneutische, narrative, kerygmatische, intuitive, linguistische, strukturalistische und andere. Die grundsätzlichen methodologische Typen streben danach, nicht nur die Glaubenssätze, sondern die gesamte religiöse Wirklichkeit zu erfassen.

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Ks. Czesław S. Bartnik
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Abstract

A Contribution to the Methodology of Integral Ecclesiology

Summary

In the entire field of theological sciences, especially after the Second Vatican Council, many essential changes have taken place which relate not only to their meritorical aspect, but even more to methodology. A need of new precision and polishing up is particularly obvious in the tract on the Church.

The above article presents a few considerations relating to the methodology of integral ecclesiology, i.e. that which brings together the entirety of contemporary achievements of science about the Church accomplished by apologetics, fundamental and dogmatic theology. This challenge naturally exceeds the framework of this elaboration because each of these three fields has its own aim, subject and method within its own autonomy. Nevertheless, an undertaking of a scientifical reflection in this respect may bear fruit in a more accurate, i.e. more complete, picture of the reality of the Church which is a divine-human mysterium.

Presently integral ecclesiology, thanks to the pluralistically developing fundamental as well as dogmatic theology which express the mystery of the Church in the historico-salvific, semiotic, personalistic, transcendental-anthropological, symbolical or immanent perspective, applies two kinds of methods: of the subjective and of the objective type.

The contemporary turn towards man caused more attention to be given to the methods of the subjective type. Therefore the input of many theologians in the development of the psychologico-existential, transcendental and personalistic methods must be noted with acknowledgements. The analysis of Christianity in its ecclesial reality, in the aspect of man and his needs, led to the discovery of some aspects of the Church not so well exposed until now.

Nevertheless, objections towards methods of the subjective type referring to their lack of satisfactory objectivization and successfullness in justification of the credibility of revelation are raised. Such critical voices are most often raised by representatives of methods of the objective type. Customarily put forward among the methods of the objective type are the historico-synthetical, ecclesiologicoanalytical and historico-salvific methods.

The methods mentioned above (subjective and objective) are unfortunately expressed rather one-sidedly. It seems that a holistic approach to the mystery of the Church from the methodological position is still missing in them. It is also necessary to be able to perceive the inadequacy of any methodology, also in those attempts to create a methodology for integral theology declared by us. Every ecclesiological method which we would announce, even within the framework of total ecclesiology, also will not be void of deficiencies. The investigator himself, in order for him to advance in the construction of his method, already in the beginning faces a few important choices, which will determine his further work. He must not only accept one of the conceptions of the Church, but also describe the aim and tasks of his way of doing theology. In this last regard a wide optionality for the method of synthetical ecclesiology appears as well.

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O. Andrzej Napiórkowski OSPPE
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Abstract

The Moral Theology

Summary

The study of the principles of the pursuance of a certain scientific discipline is related over all to the question of its identity, its specificity and that is why also of its separateness from other disciplines. This methodological reflection is very essential for maintaining the unity of the scientific discipline but also for its correct and easier pursuance. When the moral theology is concerned it is particularly essential today because contemporary discussions about postcouncil restoration of this discipline have resulted in the new research for the status of this discipline.

The concern about the identity of the moral theology should be connected with the concern about the future development of this discipline. It depends on the one hand on a better, fuller and more and more integral recognition and utilization of the specific Christian sources. On the other hand it depends also on a bolder utilization of the sources in general as well as also these non-theological which are connected over all with a development of the human sciences. It must not be forgotten that the moral theology as a separate discipline of the scientific reflection on the Gospel, guarding its status as a normative science, can 'cannot be reduced to a body of knowledge worked out purely in the context of the so-called behavioural sciences. The latter are concerned with the phenomenon of morality as a historical and social fact; moral theology, however, while needing to make use of the behavioural and natural sciences, does not rely on the results of formal empirical observation or phenomenological understanding alone' (Veritatis Splendor 111). The aspiration for the development of this scientific discipline can not take no account of the fundamental truth that it still remains the theological discipline, it means it is the science springs from the faith and it is fundamentally connected with the salutary mission of the Church.

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Authors and Affiliations

Ks. Paweł Góralczyk SAC
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Abstract

Storia della spiritualit cristiana sotto il aspetto metodologico

Sommario

L’oggetto della storia della spiritualit lo studio dell’esperienza dell’uomo nella sua relazione con Dio come Essere Assoluto, che si attua e sviluppa nel corso dei tempi. la trascendenza a permettere allo spirito umano di mettersi in contatto con l’Assoluto e in tale caso si pu parlare della storia di spiritualit giudaica, musulmana, buddista, induista e ovviamente cristiana. La storia della spiritualit come disciplina scientifica nata agli inizi del XX secolo, la sua importanza incresciuta grazie allo sviluppo delle scienze storiche soprattutto della storia della Chiesa e della teologia. Il suo constante sviluppo attestano molte ricerche scientifiche, periodici, specialistiche edizioni enciclopediche, dizionari. La storia della spiritualit cristiana analizza e cerca di dare la spiegazione della relazione che l’uomo sperimenta nel suo contatto con Dio Uno e Trino, che si rivelato pienamente in Ges Cristo. Essendo di sua natura una disciplina scientifica interdisciplinare usa metodi adatti per arrivare alla verit. La costatazione, la descrizione e l’interpretazione dei fatti, di cui si occupa la storia della spiritualit, ha un valore enorme per la cultura umana.

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Authors and Affiliations

Ks. Jerzy Misiurek
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Abstract

This article presents various definitions as well as the object and the method ofspiritual theology in the concept of post Vatican Council II. Referring to Western literature the author manifests various efforts in his attempt to define the essence of spiritual theology propagated by Polish theologians from the time of Vatican Council II. Therefore, it is a kind of synthesis of Polish thought portraying various kinds of concepts in the defining of spiritual theology. This article also shows the unique Polish method in the way of proceeding researchin the field of theoretical and experiential mysticism. The author also refers to the spirituality of the religious and to various aspects of the history of Polish spirituality.

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Ks. Stanisław Urbański
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Abstract

From Methodology of the Pastoral Theology

Summary

Pastoral theology conducts four kinds of research: monodisciplinary, multidisciplinary, interdisciplinary and intradisciplinary research.

The first kind of research is characterized by the common aim and method, the second has the common aim but the methods are different, the third one has both different aims and methods, the forth one has the same methods but different aims. Contemporary pastoral theology requires multidisciplinary, interdisciplinary and intradisciplinary research, and the pastor of this theology needs to possess the necessary qualifications to do his job properly.

The paradigm of pastoral theology is based on the practical syllogism. In the construction of this syllogism, the major preamble of faith contains the general principles of the given case, while the minor preamble of faith contains the analysis of the contemporary reality; the conclusion is normative and timely. In each phase of the pastoral theology research, there are used various working methods.

In the first phase of the pastoral theology research (the ecclesiastical phase), apart from the deductive method, there are employed other methods such as: the comparative method, the positive method, exegesis, the interpretation of the text and analogy, etc. The second phase of the research (kairological) includes the historical and theological method, sociological and theological method, and the methods commonly used in the empirical science, such as: observation, interview, soundings, a study based on a questionnaire, and a study based on documents. The study of documents uses such methods as: the historical method, criticism and interpretation of the source material, comparisons, the analysis of the text etc. The third phase (praxeological) of the research of the pastoral theology paradigm, uses synthesis, interpretation and classification, etc.

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Authors and Affiliations

Ks. Ryszard Kamiński
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Abstract

Die Methodenvielfalt in der Liturgiewissenschaft

Zusammenfassung

Die Liturgiewissenschaft als eigene theologische Disziplin verwendet in ihrer wissenschaftlichen Forschung verschiedene Methoden. Außer bisher am öftesten gebrauchten historisch-genetischen und synthetisch-theologischen Methoden muss sie heutzutage auch die Methoden, die aus der pastoralen Dimension der Liturgie hervorgehen, verwenden. Daher müssen die Methoden benutzt werden, welche man in den Humanwissenschaften verwendet um die interdisziplinäre Forschung zu ermöglichen. Die besondere Bedeutung haben die hermeneutischen Methoden der Textkritik. Mann soll nach der Semantik, Syntaktik und Pragmatik der verschiedenen Elemente des Textes fragen. Die Liturgie als die Welt der Außenzeichen und Symbole muss auch mit der empirischen Methoden erforscht werden (Fragebogen, Interview und Beobachtung), wie man es in den Sozialwissenschaften tut. Die obengenanten Methoden werden abhängig vom Forschungsziel und Aufgabenkreis verwendet.

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Authors and Affiliations

Ks. Helmut J. Sobeczko
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Abstract

Author defines catechetics as a research on catechesis and points, that the definition of catechetics as a science is conditional upon the comprehension of catechesis in the Church, which was altering through the centuries. Therefore, catechetics was beeing defined either as a pedagogical or a theological science. In the secondcase, catechetics is implied either as a subdiscipline of the pastoral theology orautonomous and interdisciplinary theological science. Pronouncing for this last answer, the author indicates the relation between catechetics and its supporting scientific disciplines: pedagogics, sociology and psychology, elucidates the pecularity ofcatechetical deduction and itemises models of catechetical research.

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Authors and Affiliations

Ks. Piotr Tomasik
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Abstract

Sulla metodologia di omiletica

Sommario

L’omiletica fa parte della teologia pratica. Essa ĺ una riflessione scientifica sulla predicazione della parola di Dio nella situazione d’oggi. L’omiletica viene suddivisa in fondamentale, materiale, formale e particolare. L’oggetto di studio omiletico sono: testi della Sacra Scrittura, documenti della Chiesa, testi teologici ed anche i testi delle omelie, prediche e conferenze, come anche, pi raramente, i dati dell’esperienza umana. I metodi della ricerca sono quelli applicati nelle scienze non teologiche; ále conclusioni derivati da questa ricerca hanno per sempre un carattere teologico.

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Authors and Affiliations

Ks. Wiesław Przyczyna
Ks. Gerard Siwek
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Abstract

Ecumenical Dimension of Theological Method

Summary

The article deals with the theme of the ecumenical dimension of theological method. Since the union of Christians should be based on looking for the fullness of Christian truth, each good theologian undertakes his work recognizing its ecumenical character. He is open to the Holy Spirit, the Bible, the voice of the Hierarchical Magisterium and the sense of the faithful. He wants to understand in a systematic and methodical way the common faith of all Christians. In consequence, to be a Christian theologian means to be ecumenical.

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Authors and Affiliations

Ks. Marek Skierkowski
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Abstract

Culture, Literature, Society. Interdisciplinary Character versus Methodology of the Contemporary Theological Research

Summary

Culture, literature and social life are the "living space" of the contemporary man. They can also be "theological loci" (loci theologici), i.e. loci, in which faith can be born, is, or/and disappears. Both Theology and Catholic Social Science, using different methods and in different aspects, investigate these processes and attempt that, through faith, everything which composes everyday life, becomes more understandable for contemporary man.

This paper is a reflection on the contemporary methodology of theological and social research in the context of the interdisciplinary nature of science. Thus, it attempts to answer the question how starting from different premises, Theology, through research of culture, specifically of contemporary art and literature, and Catholic Social Science, through research of the moral condition of social life and drawing inspiration from each other, can and should serve the faith of man in particular conditions and challenges of a fast-changing reality.

The first step of both sciences is an attempt of comprehension: who it is, to whom the Word is directed. These are a specific seismograph registering of all types of "rockbursts" of times and places. The second step is seeing culture, literature and social life in their prophetic function, which consist in "meeting out justice" to time and place, to consciences and people. The third one is searching for the meeting and merging places of the human word and the Word of God. In every step mentioned above there is a creative interaction between Theology and Catholic Social Science.

Postulated in this article the complementarity of Theology and Catholic Social Science gives hope, that contemporary man is able to elaborate uniform and organic conception of knowledge in order to reach inner unity (cf. Fides et ratio, 85).

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Authors and Affiliations

Ks. Jerzy Szymik
Ks. Arkadiusz Wuwer
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Abstract

In his article, the author attempts at pointing out the initial conditions of inter-religious dialogue and the conditions under which it can be fruitful as a method of pursuing truth in Catholic theology. The initial conditions on the Christian part follow from the fact that dialogue is understood here as a form of love (agape), and from methodological assumptions of theology. On the one hand, what the author means is the capacity to witness to Christianity as a good in which all people should participate to the extent in which it is a gift of God. On the other hand, the author means humility with which the Church should perceive her historical limitations and weaknesses in receiving and expressing this gift. Such an attitude enables you to understand that the partner in dialogue may adopt a similar attitude to your own religion. The author emphasizes that although a symetry of initial assumptions of all the partners in dialogue is their natural desire, practically, the nature of a partner's distinctness may also comprise a distinct understanding of the aims and principles of dialogue. The least possible partner ship, according to the author, includes serious treatment of the partner and of the very issue of dialogue; it alsoincludes being representative and properly prepared along the principles of the given religion, readiness to listen and willingness to learn (at least to some extent) from the Christian partner. In the course of the dialogue, attention is given to sincerity and honesty in listening and presenting a subject, in asking and answering questions, and to the important role of the breaks between the meetings, necessary for ruminating and communicating the fruit of interreligious meetings at the forum of one's own theology, in the circle of one's fellow believers. Furthermore, the author points it out that - from the Christian point of view - we may expect results coming asa gift from God the depth of which supercedes what could result from learning truth from each other by the earthly partners of the dialogue. This possible gift brings about a human obligation to accept, express and share it with the brethren as suitablyas possible. One of the features of theology is unpredictability of its results. Application of interreligious dialogue as a method, and, especially the effects of its application are still, basically, an issue of the future of theology. However, one can mention some of them that can already be noted despite the scarcity of the initial steps made in this field so far: these include attempts at breaking stereotypes in thinking about other religions, questions asked with all seriousness about the role of other religions in God's plans for humanity, appreciation of ideas drawn upon from beyond Christianity, not only from the classical Greek philosophy.

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Authors and Affiliations

Ks. Łukasz Kamykowski
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Abstract

Metodologia di analisi della monodia liturgica

Riassunto

Per monodia liturgica si intendono i canti a una voce che non richiedono accompagnamento strumentale. Nel suo ambito rientrano soprattutto: canto gregoriano, repertorio neo-gregoriano e canti liturgici a una voce in lingue nazionali. I principali metodi di analisi della monodia sono stati adottati dalle science storiche (euristica e metodi indiretti: filologico, geografico, comparativo, induttivo e di riduzione). In medievistica musicologica ha guadagnato importanza il metodo genealogico che serve a determinare la cosiddetta famiglia di manoscritti cio attribuirli ad un circolo geografico e culturale preciso. Oggi un metodo applicato universalmente. Senza dubbio la priorit spetta pertanto al metodo comparativo. Il seguente un metodo basato sull’aspetto modale del canto gregoriano. Esso base sull’analisi dei tipi di scale e dei tipi di melodie. Per questo si concentra sia sui finali delle composizioni che sul sottolineare le cosiddette strutture melodiche, soprattutto iniziali. Nell’ambito dei canti neo-gregoriani non stato ancora elaborato un metodo completo di analisi. Esso basa finora sugli studi relativi al rapporto della melodia verso il testo (uso di melismi, accento dinamico). Nella melodia vengono esaminati gli intervalli, la scioltezza del movimento dei suoni, l`alternanza dei modi autentici e plagali, l’adozione del principio di quinta tonalit (invece dell’attuale tonalit quartale). Le successive analisi della monodia liturgica possono apportare sia una correzione dei metodi attuali, sia un’elaborazione dei metodi di analisi completamente nuovi.

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Authors and Affiliations

Ks. Ireneusz Pawlak
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Abstract

La Bible hébraque nous apporte un certain nombre d’informations sur les sages/ savants cté d’un roi ou au milieu d’une société. Malgré cela il est difficile de définire le rle et la place des sages dans la société israélite comme aussi l’histoire du mouvement sapiential au cours des sicles. Ben Sira vivant vers la fin de l’Ancien Testament est conscient d’eÎtre le dernier et le débiteur de tous ceux qui ont veÂcu et travaillé avant lui. Il est trs conscient de ce qu’il est dans la société contemporaine et il esquisse un portrait trs apparent d’un sage (Siracide 38,24-39,11). Selon lui tous les métiers sont utiles et nécessaires pour le fonctionnement de la cité. Mais le rle du sage dans la société est exceptionnel et tout fait indispensable. Seulement le sage est capable de donner bon conseil dans les cas difficiles et prendre parole dans le gouvernement de l’Etat.

Le sage est un homme qui étudie avec respect l’héritage du passé en particulier les écritures des auteurs inspirés. Mais il est autant soucieux d’enrichir cet héritage par raisonnement, par observation de la vie, par assimilation de la philosophie hellénistique qui a profondément pénétré dans la vie et pensée de la population juive pendant les derniers sicles de l’Ancien Testament. Le sage systématiquement construit sa sagesse par l’étude, par les voyages, par les contacts avec les hommes et surtout par la prire. Ce l’Esprit de Dieu qui finalement donne la sagesse et c’est par la force de l’Esprit que le sage formule ses pensées en tant qu’un prophte. A l’instar d’autres sages Ben Sira enseignait oralement la sagesse dans une école Jérusalem. Il a aussi exposé sa doctrine dans un livre l’usage de ceux qui désirent s’instruire. Il a écrit en hébreu et dans la forme poétique, alors la langue et la forme habituelle pour les livres sapientiaux juifs. Cet idéal présenté par la personne de Ben Sira et par son ouvrage est actuel aussi aujourd’hui: tous ceux qui veulent enseigner les gens, propager leurs idées par la radio, la presse, le livre, doivent d’abord soigneusement élaborer et évaluer leurs concepts et ensuite les exposer dans une forme la plus élégante.

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Authors and Affiliations

Ks. Tadeusz Brzegowy

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PRINCIPLES OF PUBLISHING ETHICS
that the editors of "Studies in Theological Sciences" apply, are in accordance with the guidelines of the Committee on Publication Ethics (COPE – Committee on Publication Ethics):

According to these guidelines, not only the authors, but all those involved in the publication process are required to respect ethical standards in the publication of the article.

1. ETHICAL PRINCIPLES APPLICABLE TO THE AUTHOR

Authorship of publications: The author of a publication is the person who made a significant contribution to its conception, execution and final interpretation of the data. Anyone who influenced these elements of the work should be listed among the authors.
Scientific integrity: The publication should be prepared meticulously according to the guidelines of the Editorial Board. It must contain data to identify sources and a clear, transparent presentation of information. The bibliography should present all publications used in writing the article.
Originality and plagiarism: the author is obliged to conduct, present and interpret scientific research honestly and objectively. The author may submit only his own and original work for publication. Submission of an article for publication is understood as a declaration that the text has not been published anywhere before, including in electronic form, and that it is not submitted to the editorial boards of other journals or is not an excerpt from a compact publication, such as a monograph (the rule of exclusion of multiple or simultaneous publication). Plagiarism, self-plagiarism or falsification of data in a scientific article is unacceptable. The editors use the iThenticate anti-plagiarism program to check the originality of texts submitted for publication http://www.ithenticate.com/ Information about errors in published texts: The author should immediately notify the editor-in-chief of the journal if he notices significant errors in his publication. In cooperation with the editor-in-chief and the publisher, an errata, an addendum, a correction should be published or the publication should be withdrawn.

2. ETHICAL PRINCIPLES APPLICABLE TO EDITORS

Monitoring of ethical standards: The editors are responsible for adhering to the highest ethical standards of the journal's publication process. To this end, it keeps a constant check on all activities at every stage of publication, and prevents abuses if necessary.

Transparency and openness (principle fair play): Submitted articles are evaluated by the Editorial Board only on their merits. The evaluation is not affected by such factors as race, sex, religion, origin, citizenship, political views of the authors, etc.

Publication decisions: The editors, after reviewing the reviews, make the final decision on whether to accept or reject the article. In making its decision, it takes into account such factors as the scientific value of the paper, the originality of the treatment of the problem, clarity and compliance with the scope of the journal.

Principle of confidentiality: The editors are obliged to maintain confidentiality with regard to data on papers submitted for publication and their authors. Only the author, reviewers (with a double blind review procedure in place), the editor-in-chief, the editor in charge of the issue or responsible for the article, and the publisher have information about the article.

Exclusion of conflicts of interest: Articles not intended for publication may not be used by the editors in any way and for any purpose that infringes the author's intellectual property. Authors should inform the Editor about the sources of funding for publication, contributions from scientific research institutions, associations and other entities (financial disclosure).

Scientific integrity: The editors are responsible for the ethical and substantive level of the journal and therefore have the right to verify the data in the submitted article and make corrections, if necessary.

A barrage ghost writing i guest autorship: The Editorial Board conducts the selection of submitted articles in accordance with the principles of preventing cases of scientific dishonesty, such as ghost authorship, courtesy authorship, guest authorship, etc. In order to counteract similar cases, the Editorial Board requires authors to present the authors' contribution to the publication (with additional affiliation and attribution of authorship to different parts of the publication); the main responsibility for the content lies with the author submitting the article.

Text withdrawal: In the case of suspected fraudulent practices, the Editorial Board is obliged to withdraw the text from publication and take clarification and corrective steps. Detection of ethical malpractice (plagiarism, falsification of research results, manipulation of research results, method, fabrication of research results, etc.) should be reported in writing to the editor-in-chief of the journal ( marian.machinek@gmail.com) or to the secretary of the journal (agatarujner@gmail.com). A report can be made by a member of the editorial board, a reviewer, a reader of the journal or any other person who has suspicions about the integrity of the text. In the case of an ethical violation in a text already published, the editors will withdraw the article from the website, posting information about the reasons for the withdrawal, and in the case of a printed text, the editors will include an appropriate statement in the next issue of the journal. The editors will inform the author, the affiliated institution, the reviewers, the aggrieved persons, and, if necessary, other ethical regulators of the case. If the ethical malpractice in the text is insignificant, the corrected text will be allowed to be republished. If there is a conflict of interest within the Editorial Board, a report should be submitted to the Publisher ( sekretariat@akademiakatolicka.pl).

Complaints and appeals: Complaints against the Journal and/or the Editorial Board should be in writing and, when they concern the Journal or the conduct of members of the Editorial Board, they should be addressed to the Editor-in-Chief; when they concern the conduct of the Editor-in-Chief, they should be addressed to the Publisher - the Committee on Theological Sciences of the Polish Academy of Sciences ( sekretariat@akademiakatolicka.pl) and brought to the attention of the Editor-in-Chief. Supervision of the Publisher is exercised by the Dean of the Division I of Humanities and Social Sciences of the Polish Academy of Sciences ( wydzial_1@pan.pl). The subject of the complaint may be, for example: violated interests of the complainant, negligence, protraction or inaction in the case by the Editorial Board. The complainant should receive written notification of the handling of the case within 30 days from the date of the complaint.

3. ETHICAL PRINCIPLES APPLICABLE TO THE REVIEWER

Text evaluation criteria: The reviewer assesses the compatibility of the subject matter covered with the profile of the journal, whether the title reflects the content of the article, and whether the article is an original text. The reviewer evaluates the article in terms of form (linguistic correctness, structure of the argument, correctness in the formulation of footnotes) and content (methodological correctness, completeness of the theses presented, factual correctness, timeliness of the bibliography used). The reviewer should briefly justify his assessment. The review must contain a clear conclusion including a recommendation for publication of the article.

Principle of confidentiality: The reviewer is obliged to treat the reviewed article as a confidential document. He can inform only those authorized to do so about it. The review procedure is done anonymously, which means that the author and reviewers do not know each other's identity (double blind review).

The principle of objectivity: The reviewer pays attention only to the merits of the publication. He does not judge or criticize the author. In the review he tries to be objective. He presents the evaluation of the article with clear arguments.

The principle of responsibility for the timeliness of the review process: A reviewer who agrees to review an article is responsible for completing his or her work by the deadline agreed upon with the Editor.

Exclusion of conflicts of interest: Conflicts of interest may be relationships of professional subordination, economic dependence, and such forms of social relations that may affect the impartial evaluation of the value of the text. All information and scientific concepts obtained as a result of the review procedure may not be used for the personal benefit of the reviewer. The reviewer may not be a person directly involved in the creation of the publication.

Peer-review Procedure

REVIEW PROCEDURE

The review procedure used in the journal "Studies in Theological Sciences" is in accordance with the recommendations of the Ministry of Science and Higher Education contained in the publication Good practices in review procedures in science, Warsaw 2011 and the Announcement of the Minister of Science and Higher Education of June 2, 2015 on the criteria and procedure for evaluating scientific journals.

Before agreeing to write a review, the reviewer should familiarize himself/herself with the PRINCIPLES OF ETHICS FOR REVIEWERS: https://journals.pan.pl/snt → PRINCIPLES OF PUBLICATION ETHICS.

Upon receipt of an article destined for the ARTICLES or VARIA sections, the Editorial Board performs a preliminary evaluation of the text submitted by the author, leading to a decision to accept it for further processing (or reject it). The author may also be asked to fill in missing data in his submission. After the decision to pre-qualify the submitted article, the Editorial Board initiates the review procedure, sending the text to two independent reviewers, of which it immediately notifies the author.

The list of reviewers is not fixed, but the Editor appoints them depending on the subject matter of the texts sent. As a result, the reviewers are experts on the subject of the submitted text. The review process is anonymous, the reviewer and the author of the article do not know each other's identities (the so-called double blind review).

Accepting the text for review, the reviewer undertakes to complete it by the specified deadline. After reviewing the text of the submitted article, the reviewer fills out a review form, assessing the article both from the formal (structure, language, style, footnotes) and substantive (correctness of the argumentation, originality and completeness of the thesis) side.

The reviewer should justify his assessment and make any recommendations to the author. The review should contain a clear conclusion in the form of a recommendation to accept, reject or send the text back to the author for corrections and additions. Two reviews with a negative recommendation lead to rejection of the article. In the case of significant discrepancies in the recommendations of the first two reviewers, the Editor refers the text to a third reviewer, whose recommendation is decisive for the further fate of the article.

On the basis of the review, the Editorial Board decides whether to finally accept the article for publication, reject it or send it back to the author for corrections. The Editorial Board immediately informs the author of the decision, giving him the opportunity to read the review texts as well. To the more serious comments of reviewers, the author of the article should respond in detail. All comments of reviewers should be taken into account in the correction of the work. Correspondence between the author and reviewers is carried out through the Editor.

In consultation with the author, the Editorial Board performs stylistic proofreading of the text of the accepted article, with the aim of eventually producing a version of the text ready for publication.

The materials contained in the REVIEWS AND REVIEWS section are not strictly scientific articles and therefore, as a rule, are not subject to the evaluation of external reviewers, although they may be referred to them. The decision to publish or reject them is made by the Editorial Board.

Reviewers

REVIEWERS


19 (2024)

Ks. prof. dr Piotr Adamek, Fu Jen Catholic University, Taiwan
Ks. prof. UŚ dr hab. Antoni Bartoszek, Uniwersytet Śląski
Ks. prof. UŚ dr hab. Bogdan Biela, Uniwersytet Śląski w Katowicach
Prof. dr hab. Jacek Błeszyński, Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Prof. dr hab. Janusz Bujak, Uniwersytet Szczeciński
Ks. prof. US dr hab. Grzegorz Chojnacki, Uniwersytet Szczeciński
Ks. prof. dr Zbigniew Formela, Università Pontificia Salesiana in Rome Italy
Prof. UPS dr hab. Sylwia Góra, Uniwersytet Pomorski w Słupsku
Ks. prof. dr hab. Krzysztof Góźdź, Katolicki Uniwersytet Lubelski Jana Pawła II w Lublinie
Ks. prof. dr Janusz Kowalczyk, Pontificia Università Gregoriana in Rome, Italy
Ks. prof. dr hab. Janusz Kucicki, Nagoya University, Japan
. prof. dr hab. Zdzisław Kupisiński, Katolicki Uniwersytet Lubelski Jana Pawła II w Lublinie
Ks. prof. KUL dr hab. Janusz Lekan, Katolicki Uniwersytet Lubelski Jana Pawła II w Lublinie
Ks. prof. dr hab. Wiesław Łużyński, Uniwersytet Mikołaja Kopernika w Toruniu
Ks. prof. UAM dr hab. Maciej Olczyk, Uniwersytet im Adama Mickiewicza w Poznaniu
Ks. doc. dr Marcel Mojzeš, Prešovská univerzita v Prešove, Slovakia
Ks. prof. dr hab. Jan Perszon, Uniwersytet Mikołaja Kopernika w Toruniu
Ks. prof. UO dr hab. Janusz Podzielny, Uniwersytet Opolski w Opolu
. prof. PWT dr hab. Roman Słupek, Papieski Wydział Teologiczny we Wrocławiu
Ks. prof. dr Innocenzo-Mária Vladimír Szaniszló, Pontificia Università di San Tommaso d’Aquino (Angelicum) in Rome, Italy
. prof. dr Peter Volek, Catholic University in Ružomberok, Slovakia
Ks. prof. KUL. dr hab. Tadeusz Zadykowicz, Katolicki Uniwersytet Lubelski Jana Pawła II w Lublinie

18 (2023)

Prof. Przemysław Artemiuk, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Grzegorz Barth, The John Paul II Catholic University of Lublin, Poland
Prof. Antoni Bartoszek, University of Silesia in Katowice, Poland
Prof. Janusz Bujak, University of Szczecin, Poland
Prof. Grzegorz Chojnacki, University of Szczecin, Poland
Prof. Ján Ďačok, Pontifical Gregorian University in Rome, Italy
Prof. Tadeusz Dola, University of Opole, Poland
Prof. John Grabowski, The Catholic University of America in Washington, USA
Prof. Maurizio Faggioni, Accademia Alfonsiana in Rome, Italy
Prof. Piotr Jaskóła, University of Opole, Poland
Prof. Radoslav Lojan, Catholic University in Ružomberok, Slovakia
Prof. Marek Kluz, The Pontifical University of John Paul II in Krakow, Poland
Prof. Jarosław Merecki SDS, The Pontifical Theological Institute John Paul II for Marriage and the Family Sciences in Rome, Italy
Prof. Piotr Morciniec, University of Opole, Poland
Prof. Jan Perszon, Nicolaus Copernicus University in Toruń, Poland
Prof. Adrian J. Reimers, Holy Cross College, South Bend, USA
Prof. Stanisław Jan Rabiej, University of Opole, Poland
Prof. Marek Rembierz, University of Silesia in Katowice, Poland
Prof. Stanisław Skobel, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Robert Skrzypczak, Catholic Academy in Warsaw, Poland
Prof. Krzysztof Stachewicz, Adam Mickiewicz University, Poznań, Poland
Prof. Jan Szpet, Adam Mickiewicz University, Poznań, Poland
PhD Tadeusz Zadorożny, Holy Apostles College & Seminary, Cromwell, USA
Prof. Stefano Zamboni, Accademia Alfonsiana in Rome, Italy
Prof. Wojciech Zawadzki, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Sławomir Zieliński, University of Silesia in Katowice, Poland

17 (2022)

Prof. Przemysław Artemiuk, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Paweł Borto, The John Paul II Catholic University of Lublin, Poland
Prof. Janusz Bujak, University of Szczecin, Poland Prof. Martin Carbajo-Núñez, Pontifical University of St. Anthony (Antonianum), Rome, Italy
Prof. David Fagerberg, University of Notre Dame, USA
Prof. Bogdan Ferdek, Pontifical Faculty of Theology in Wrocław, Poland
Prof. Cristiana Freni, Salesian Pontifical University, Rome, Italy
Prof. Zygfryd Paweł Glaeser, University of Opole, Poland
Prof. Józef Grzywaczewski, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Krzysztof Guzowski, The John Paul II Catholic University of Lublin, Poland
Prof. Jacek Kempa, University of Silesia in Katowice, Poland
Prof. Marek Kluz, The Pontifical University of John Paul II in Krakow, Poland
Prof. Vlaho Kovačević, University of Split, Croatia
Prof. Jacenty Mastej, The John Paul II Catholic University of Lublin, Poland
Prof. Andrzej Miotk SVD, Rome, Italy
Prof. Andrzej Adam Napiórkowski, The Pontifical University of John Paul II in Krakow, Poland
Prof. Jan Orzeszyna, The Pontifical University of John Paul II in Krakow, Poland
Prof. Jan Perszon, Nicolaus Copernicus University in Toruń, Poland
Prof. Piotr Piasecki, Adam Mickiewicz University, Poznań, Poland
PhD Jan Polak, Palacký, University Olomouc, Czech Republic
Prof. Adrian J. Reimers, University of Saint Thomas, USA
Prof. Roman Słupek SDS, Pontifical Faculty of Theology in Wrocław, Poland
Prof. Adam Józef Sobczyk, Poznań, Poland
Prof. Wojciech Szukalski, Adam Mickiewicz University, Poznań, Poland
Prof. Andrea Vicini SJ, Boston College, USA
Prof. Norbert Widok, University of Opole, Poland
Prof. Ray Zammit, L-Università ta' Malta, Malta

16 (2021)

Prof. Andrzej Anderwald, University of Opole, Poland
Prof. Piotr Aszyk, Catholic Academy in Warsaw, Poland
Prof. Andrzej Bohdanowicz, Adam Mickiewicz University, Poznań, Poland
Prof. Janusz Bujak, University of Szczecin, Poland
Prof. Piotr Duchliński, The Pontifical University of John Paul II in Krakow, Poland
Prof. Ivo Džinić, University of Zagreb, Croatia
Prof. Zygfryd Glaeser, University of Opole, Poland
Prof. Piotr Jaskóła, University of Opole, Poland
Prof. Daniel Justel, Universidad Eclesiástica San Dámaso: Madrid, Spain
Prof. Stephan Kampowski, Pontifical John Paul II Theological Institute for Marriage and Family Sciences in Rome, Italy
Prof. Maksym Adam Kopiec, Pontifical University of. St. Anthony (Antonianum) in Rome, Italy
Prof. Ryszard Kozłowski, Pomeranian University in Słupsk, Poland
PhD Roman Mazur, The Pontifical University of John Paul II in Krakow, Poland
Prof. Andrzej Napiórkowski, The Pontifical University of John Paul II in Krakow, Poland
Prof. Paweł Podeszwa, Adam Mickiewicz University, Poznań, Poland
Prof. Andrzej Proniewski, University of Bialystok, Poland
Prof. Andrzej Pryba, Adam Mickiewicz University, Poznań, Poland Prof. Stanisław Rabiej, University of Opole, Poland
Prof. Thomas Rego, Universidad Adolfo Ibáñez, Chile
Prof. Adrian Reimers, University of St. Thomas, USA
Prof. Czesław Rychlicki, Nicolaus Copernicus University in Toruń, Poland
Prof. Tomasz Siemieniec, The John Paul II Catholic University of Lublin, Poland
Prof. Wojciech Szukalski, Adam Mickiewicz University, Poznań, Poland
Prof. med. Władysław Sinkiewicz, Ludwik Rydygier Collegium Medicum in Bydgoszcz, Poland
Prof. Damian Wąsek, The Pontifical University of John Paul II in Krakow, Poland
Prof. Krzysztof Wieczorek, University of Silesia in Katowice, Poland
Prof. João J. Vila-Chã, Pontifical Gregorian University (Gregoriana) in Rome, Italy
PhD Tadeusz Zadorożny, Holy Apostles College and Seminary, USA

15 (2020)

Prof. Andrzej Anderwald, University of Opole, Poland PhD René Balák, Slovakia
Prof. Antoni Bartoszek, University of Silesia in Katowice, Poland
Prof. Paweł Bortkiewicz, Adam Mickiewicz University, Poznań, Poland
Prof. Ladislav Csontos, Trnava University, Slovakia
Prof. Grzegorz Chojnacki, University of Szczecin, Poland
Prof. Ján Ďačok, Pontifical Gregorian University in Rome, Italy
Prof. John Grabowski, Catholic University of America in Washington, USA
Prof. Piotr Jaskóła, University of Opole, Poland
Prof. Stanisław Kozakiewicz, The Pontifical University of John Paul II in Krakow, Poland
Prof. Ryszard Kozłowski, Pomeranian University in Słupsk, Poland
Prof. Zbigniew Kubacki, Collegium Bobolanum in Warsaw, Poland
Prof. Zdzisław Kupisiński, The John Paul II Catholic University of Lublin, Poland
Prof. René Micallef, Pontifical Gregorian University in Rome, Italy
Prof. Ireneusz Mroczkowski, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Maciej Olczyk, Adam Mickiewicz University, Poznań, Poland
Prof. Kazimierz Papciak, Pontifical Faculty of Theology in Wrocław, Poland
Prof. Ian Randall, Cambridge, UK
Prof. Jarosław Różański, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Andrzej Pryba, Adam Mickiewicz University, Poznań, Poland
Prof. Tomasz Szyszka, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Inocent-Mária Szaniszló, Pontifical University of St. Thomas Aquinas (Angelicum) in Rome, Italy
Prof. Wojciech Szukalski, Adam Mickiewicz University, Poznań, Poland
PhD Dominic White, Margaret Beaufort Institute of Theology in Cambridge, UK
PhD Agnes Wilkins, Worcester, UK
Prof. Tadeusz Dzidek, The Krzysztof Penderecki Academy of Music in Krakow, Poland

14 (2019)

Prof. Grzegorz Bachanek, Cardinal Stefan Wyszyński University in Warsaw, Poland
PhD José María Berlanga, Universidad Pontificia Comillas in Madrid, Spain
Prof. Jacek Bramorski, Stanisław Moniuszko Academy of Music in Gdańsk, Poland
Prof. James Corkery, Pontifical Gregorian University in Rome, Italy
Prof. Tomasz Dutkiewicz, Nicolaus Copernicus University in Toruń, Poland
Prof. Zygfryd Gläser, University of Opole, Poland
Prof. Jerzy Gocko, The John Paul II Catholic University of Lublin, Poland
Prof. John Grabowski, The Catholic University of America in Washington, USA
Prof. Adam Kalbarczyk, Nicolaus Copernicus University in Toruń, Poland
Prof. Dariusz Kotecki, Nicolaus Copernicus University in Toruń, Poland
Prof. Ewelina Konieczna, University of Silesia in Katowice, Poland
Prof. Ryszard Kozłowski, Pomeranian University in Słupsk, Poland
Prof. Krzysztof Leśniewski, The John Paul II Catholic University of Lublin, Poland
Prof. Jacenty Mastej, The John Paul II Catholic University of Lublin, Poland
PhD Jarosław Merecki, The John Paul II Catholic University of Lublin, Poland
Prof. Andrzej Napiórkowski, The Pontifical University of John Paul II in Krakow, Poland
Prof. Józef Naumowicz, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Jan Orzeszyna, The Pontifical University of John Paul II in Krakow, Poland
Prof. Andrzej Pryba, Adam Mickiewicz University, Poznań, Poland
Prof. Roman Słupek, Pontifical Faculty of Theology in Wrocław, Poland
Prof. Krzysztof Stachewicz, Adam Mickiewicz University, Poznań, Poland
Prof. Inocent-Mária V. Szaniszló, Pontifical University of St. Thomas Aquinas in Rome, Italy
Prof. Stefan Szymik, The John Paul II Catholic University of Lublin, Poland
Prof. Norbert Widok, University of Opole, Poland
Prof. Andrzej Wodka, Accademia Alfonsiana, Rome, Italy

13 (2018)

PhD José María Berlanga, Universidad Pontificia Comillas in Madrid, Spain
Prof. Roman Buchta, University of Silesia in Katowice, Poland
PhD Joseph Carola, Pontifical Gregorian University in Rome, Italy
Prof. Radosław Chałupniak, University of Opole, Poland
Prof. Wiesław Dąbrowski, Istituto Superiore di Scienze Religiose „Fides et Ratio”, L`Aquila, Italy
Prof. Tadeusz Dzidek, The Pontifical University of John Paul II in Krakow, Poland
Prof. Cyril Hišem, Catholic University in Ružomberok, Slovakia
Prof. Cayetana Heidi Johnson - Universidad en Internet de México, Mexico
Prof. Przemysław Kantyka, The John Paul II Catholic University of Lublin, Poland
Prof. Tadeusz Kałużny, The Pontifical University of John Paul II in Krakow, Poland
PhD Maksym Adam Kopiec, Pontificia Universita Antonianum, Rome, Italy
Prof. Dariusz Kotecki, Nicolaus Copernicus University in Toruń, Poland
Prof. Janusz Kręcidło, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Krzysztof Krzemiński, Nicolaus Copernicus University in Toruń, Poland
Prof. Zdzisław Kupisiński, The John Paul II Catholic University of Lublin, Poland
PhD Rudolf Kutschera, John Felice Rome Center/Loyola University Chicago, Rome, Italy
Prof. Krzysztof Leśniewski, The John Paul II Catholic University of Lublin, Poland
Prof. Waldemar Linke, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Jacenty Mastej, The John Paul II Catholic University of Lublin, Poland
Prof. Jarosław Moskałyk, Adam Mickiewicz University, Poznań, Poland
Prof. Sławomir Pawłowski, The John Paul II Catholic University of Lublin, Poland
Prof. Romuald Piekarski, University of Gdańsk, Poland
Prof. Aleksander Prokopski, Wrocław University of Science and Technology, Poland
PhD Paweł Sambor, l'Institut Catholique de Paris, France
Prof. Roman Słupek, Pontifical Faculty of Theology in Wrocław, Poland
Prof. Jan Szpet, Adam Mickiewicz University, Poznań, Poland
Prof. Manfred Uglorz, University of Silesia in Katowice, Poland
Prof. Norbert Widok, University of Opole, Poland

12 (2017)

PhD Mojżesz Asaah Awinongya SVD, Philosophisch-Theologische Hochschule in Sankt Augustin, Germany
Prof. Antoni Bartoszek, University of Silesia in Katowice, Poland
Prof. Achim Buckenmaier, Pontifical Lateran University, Rome, Italy
PhD Andrzej Dobrzyński, Center for Documentation and Research of the Pontificate of John Paul II in Rome, Italy
Prof. Tadeusz Dzidek, The Pontifical University of John Paul II in Krakow, Poland
Prof. Jan Górski, University of Silesia in Katowice, Poland
Prof. Józef Grzywaczewski, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Wojciech Szukalski, Adam Mickiewicz University, Poznań, Poland
Prof. Paweł Kiejkowski, Adam Mickiewicz University, Poznań, Poland
Prof. Krzysztof Krzemiński, Nicolaus Copernicus University in Toruń, Poland
Prof. Bogusław Kochaniewicz OP, Adam Mickiewicz University, Poznań, Poland
Prof. Ireneusz Ledwoń, The John Paul II Catholic University of Lublin, Poland
Prof. Francisco José López Sáez, Universidad Pontificia Comillas in Madrid, Spain.
Prof. Michael J. Mikoś, University of Wisconsin–Milwaukee, USA
Prof. Leszek Misiarczyk, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Mariusz Olczyk, Adam Mickiewicz University, Poznań, Poland
Prof. Mieczysław Ozorowski, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Marek Pyc, Adam Mickiewicz University, Poznań, Poland
Prof. Jan Słomka, University of Silesia in Katowice, Poland
Prof. Ignacio Serrada Sotil, Instituto Superior de Ciencias Religiosas, Spain
Prof. Krzysztof Stachewicz, Adam Mickiewicz University, Poznań, Poland
Prof. Wojciech Szukalski, Adam Mickiewicz University, Poznań, Poland
Prof. Zbigniew Wanat, Nicolaus Copernicus University in Toruń, Poland
Prof. Ralph Weimann, Domuni Universitas, Bruksela, Belgium
Prof. Krzysztof Wieczorek, University of Silesia in Katowice, Poland
Prof. Andrzej Wierciński, University of Warsaw, Poland
Prof. Włodzimierz Wołyniec, Ateneo Romano della Santa Croce, Italy
Prof. Tadeusz Zadykowicz, The John Paul II Catholic University of Lublin, Poland
Prof. Sławomir Zieliński, University of Silesia in Katowice, Poland

11 (2016)

PhD Anna Abram, Margaret Beaufort Institute of Theology in Cambridge, UK
Prof. Stanisław Achremczyk, University of Warmia and Mazury in Olsztyn, Poland
Prof. Andrzej Anderwald, University of Opole, Poland
PhD Stanisław Bazyliński, The John Paul II Catholic University of Lublin, Poland
Prof. Jacek Bramorski, Stanisław Moniuszko Academy of Music in Gdańsk, Poland
Prof. Radosław Chałupniak, University of Opole, Poland
Prof. Konrad Glombik, University of Opole, Poland
Prof. Massimo Grilli, University of Geneva, Switzerland
Prof. Ryszard Hajduk, University of Warmia and Mazury in Olsztyn, Poland
Prof. Marek Karczewski, University of Warmia and Mazury in Olsztyn, Poland
Prof. Witold Kawecki, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Wolfgang Klausnitzer, Julius-Maximilians-Universität of Würzburg, Germany
Prof. Dariusz Kotecki, Nicolaus Copernicus University in Toruń, Poland
PhD Edmund Kowalski, Accademia Alfonsiana, Rome, Italy
Prof. Zbigniew Kubacki, Pontifical Faculty of Theology in Warsaw, Poland
Prof. Bernard Kołodziej, Adam Mickiewicz University, Poznań, Poland
Prof. Jerzy Myszor, University of Silesia in Katowice, Poland
Prof. Janusz Kręcidło, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Stanisław Obirek PhD Sean Ryan, University of London, UK
Prof. Jan Słomka, University of Silesia in Katowice, Poland
PhD Wojciech M. Stabryła, Adam Mickiewicz University, Poznań, Poland
Prof. Jan Szpet, Adam Mickiewicz University, Poznań, Poland
Prof. Mariusz Szram, The John Paul II Catholic University of Lublin, Poland
Prof. Stefan Szymik, The John Paul II Catholic University of Lublin, Poland
Prof. Andrzej Uciecha, University of Silesia in Katowice, Poland
Prof. Ireneusz Werbiński, Nicolaus Copernicus University in Toruń, Poland
Prof. Norbert Widok, University of Opole, Poland

10 (2015)

Prof. Tadeusz Dzidek, The Pontifical University of John Paul II in Krakow, Poland
Prof. Sławomir Zieliński, University of Silesia in Katowice, Poland
Prof. Ryszard Hajduk, University of Warmia and Mazury in Olsztyn, Poland
Prof. Edward Wiszowaty, University of Warmia and Mazury in Olsztyn, Poland
Prof. Stefan Iloaie, Universitatea Babeș-Bolyai, Cluj-Napoca, Romania
Prof. Cristian Sonea, Universitatea Babeș-Bolyai, Cluj-Napoca, Romania
Prof. Wojciech Szukalski, Adam Mickiewicz University, Poznań, Poland
Prof. Jürgen Werbick, Universität Münster, Germany
Prof. Jacek Kempa, University of Silesia in Katowice, Poland
Prof. Michael Gabel, Universität Erfurt, Germany
Prof. Wojciech Gajewski, University of Gdańsk, Poland
Prof. Ryszard Sikora, Adam Mickiewicz University, Poznań, Poland
Prof. Dariusz Kotecki, Nicolaus Copernicus University in Toruń, Poland
Prof. Roman Siebenrock, Universität Innsbruck, Austria Prof. Stefan Szymik, The John Paul II Catholic University of Lublin, Poland
Prof. Michał Wojciechowski, University of Warmia and Mazury in Olsztyn, Poland Prof. Stanisław Rabiej, Charles University, Prague, Czech Republic
Prof. Paweł Kiejkowski, Adam Mickiewicz University, Poznań, Poland
Prof. Andrzej Anderwald, University of Opole, Poland
Prof. Jan Perszon, Nicolaus Copernicus University in Toruń, Poland
Prof. Józef Urban, University of Opole, Poland
Prof. Andrzej Pietrzak, The John Paul II Catholic University of Lublin, Poland
Prof. Jan Górski, University of Silesia in Katowice, Poland
Prof. Bogusław Kochaniewicz OP, Adam Mickiewicz University, Poznań, Poland
Prof. Jacenty Mastej, The John Paul II Catholic University of Lublin, Poland Prof. Artur Malina, University of Opole, Poland
Prof. Andrzej Piotr Perzyński, Cardinal Stefan Wyszyński University in Warsaw, Poland

9 (2014)

Prof. Stanisław Achremczyk, University of Warmia and Mazury in Olsztyn, Poland
Prof. Józef Bunar, Facultad de Teología “San Pablo”, Cochabamba, Bolivia
Prof. Stefan Iloaie, Universitatea Babeș-Bolyai, Cluj-Napoca, Romania
Prof. Jerzy Gocko, The John Paul II Catholic University of Lublin, Poland
Prof. Marcin Hintz , Christian Theological Academy in Warsaw, Poland
Prof. Alberto Mingo Kaminouchi, Institute Superior de Ciencias Morales, Madrid, Spain
Prof. Krystian Kałuża, University of Opole, Poland
Prof. Krzysztof Kaucha, The John Paul II Catholic University of Lublin, Poland
Prof. Jacek Kiciński, Pontifical Faculty of Theology in Wrocław, Poland
Prof. Marek Kita, The Pontifical University of John Paul II in Krakow, Poland
Prof. Stanisław Kozakiewicz, University of Warmia and Mazury in Olsztyn, Poland
Prof. Zdzisław Kupisiński, The John Paul II Catholic University of Lublin, Poland
Prof. Marek Lis, University of Opole, Poland
Prof. Jacenty Mastej, The John Paul II Catholic University of Lublin, Poland
PhD Gerhard Marschütz, Universität Wien, Austria Prof. Erwin Mateja, University of Opole, Poland
Prof. Piotr Morciniec, University of Opole, Poland
Prof. Katarzyna Parzych-Blakiewicz , University of Warmia and Mazury in Olsztyn, Poland
Prof. Joachim Piepke, Philosophisch-Theologische Hochschule SVD St. Augustin, Germany
Prof. Dariusz Piwowarczyk, Jagiellonian University in Kraków, Poland Prof. Roland Preis
Prof. Marek Pyc, Adam Mickiewicz University, Poznań, Poland
Prof. Marek Skierkowski, Cardinal Stefan Wyszyński University in Warsaw, Poland
Prof. Stefan Szymik, The John Paul II Catholic University of Lublin, Poland
Prof. Zbigniew Wanat, Nicolaus Copernicus University in Toruń, Poland
Prof. Waldemar Wesoły, University of Warmia and Mazury in Olsztyn, Poland
Prof. Jan Wiśniewski, University of Warmia and Mazury in Olsztyn, Poland
Prof. Włodzimierz Wołyniec - Ateneo Romano della Santa Croce, Italy

8 (2013)

Prof. Roman Bogacz, The Pontifical University of John Paul II in Krakow, Poland
Prof. Clemens Breuer, Philosophisch-Theologische Hochschule St. Pölten, Austria
Prof. Jacek Bramorski, Stanisław Moniuszko Academy of Music in Gdańsk, Poland
Prof. Dariusz Dziadosz, The John Paul II Catholic University of Lublin, Poland
Prof. Jerzy Gocko, The John Paul II Catholic University of Lublin, Poland
Prof. Wacław Gubała, The Pontifical University of John Paul II in Krakow, Poland
Prof. Jan Kochel, University of Opole, Poland
Prof. Piotr Łabuda, The Pontifical University of John Paul II in Krakow, Poland
Prof. Zdzisław Janiec, The John Paul II Catholic University of Lublin, Poland
Prof. Grzegorz Jaśkiewicz
Prof. Bernard Kołodziej, Adam Mickiewicz University, Poznań, Poland
Prof. Krzysztof Konecki, Nicolaus Copernicus University in Toruń, Poland
Prof. Antoni Misiaszek, University of Warmia and Mazury in Olsztyn, Poland
Prof. Jerzy Misiurek, The John Paul II Catholic University of Lublin, Poland
Prof. Maciej Olczyk, Adam Mickiewicz University, Poznań, Poland
Prof. Jan Orzeszyna, The Pontifical University of John Paul II in Krakow, Poland
Prof. Joachim Piegsa, Universität Augsburg, Germany
Prof. Marek Raczkiewicz, Accademia Pontificio, Madrid, Spain
Prof. Ireneusz Werbiński, Adam Mickiewicz University, Poznań, Poland
Prof. Waldemar Wesoły, University of Warmia and Mazury in Olsztyn, Poland
Prof. Norbert Widok, University of Opole, Poland
Prof. Tadeusz Zadykowicz, The John Paul II Catholic University of Lublin, Poland

6-7 (2011-2012)

Prof. Piotr Morciniec, University of Opole, Poland
Prof. Krystian Wojaczek, University of Opole, Poland
Prof. Piotr Jaskóła, University of Opole, Poland
Prof. Andrzej Anderwald, University of Opole, Poland
Prof. Katarzyna Parzych-Blakiewicz, University of Warmia and Mazury in Olsztyn, Poland
Prof. Jan Orzeszyna, The Pontifical University of John Paul II in Krakow, Poland
Prof. Jerzy Gocko, The John Paul II Catholic University of Lublin, Poland
Prof. Zdzisław Kupisiński, The John Paul II Catholic University of Lublin, Poland


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