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.
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.
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.
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.
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.
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).
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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).
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.
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.
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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