Pastoral theology and learning aids WT-SST-TPN

Students will learn about the problems of theses being written and those already written in the seminar, they will also present their own attempt to review a paper they have read, which will help them to present their specific field of interest. Students will prepare and refer to the seminar the results of their research in the field of their chosen thesis topic. The seminar will also discuss thesis and dissertation plans. Students will successively present successive chapters and paragraphs of their thesis, with the supervisor providing consultation and specific guidance and correcting shortcomings. Students will also learn the principles of creating individual and team research projects that meet the requirements of competitions organised by the Ministry of Science and Higher Education, the NCN and the NCBiR.
On the content side, the seminar in pastoral theology and auxiliary sciences will discuss topics related to ecclesial theory and practice. The main aim of the study of pastoral theology is to develop principles and criteria for the pastoral activity of the Church in the context of history. Ecclesiology makes it possible to define a theological model of the Church based on the results of the study of systematic theology and the results of the study of the secular sciences. The originality of pastoral theology stems from its focus on ecclesial practice. By combining theory and ecclesial practice, the pastoral model of the Church makes it possible to show the daily life and mission of the Church in supernatural and human aspects.
The theological-pastoral reflection, which aims to create a pastoral ecclesiology, has three objectives to fulfil. The first is to know the Church which, in the various forms of activity (pastoral practice) carried out individually or collectively at different degrees of structural organisation (parish, diocese, episcopal Church - Church in the State, universal Church), fulfils the salvific mediation. The second aim is the study of the human being whom Christ calls to participate in salvation and the building up of the kingdom of God in the world. Knowledge of the Church and of man is the basis for the development of theoretical and practical models, which is the third aim of pastoral theology. It has the status of a full-fledged theological discipline because it draws from the faith the principles and criteria of the Church's pastoral activity in history.
In pastoral theology, the focus of study is the Church, which carries out the salvific mission in the context of external and intra-ecclesial conditions. John Paul II, on the other hand, clarified the purpose of the Church's mission, or rather pointed to man, who is the Church's way, since everyone without exception has been redeemed by Christ and with every man Christ is united in some way, even if man would not realise it. The Pope also makes the research task of theology clear, since the activity of the contemporary Church towards man will only be adequate if the Church has knowledge of his current 'situation'. This is an awareness of the ever new possibilities for human development, but it is also linked to the need to be aware of the dangers which prevent "human life from becoming ever more human" and corresponding to true human dignity. A new research problem of pastoral theology is situated in this area. It is that of the human being as an individual, unique individual, who can nevertheless develop properly and fulfil his personal, existential and Christian vocation in social relationships, including above all the family, but also the ecclesial community.
Given this new view of the Church at the service of man, it is also possible to redefine pastoral theology in terms of Catholic anthropology; thanks to Pope Francis, it has been very meaningfully enriched with ecological elements. Alongside traditional pastoral theology, which should remain at the service of the Church, there is a need for research in pastoral theology focused on man as a social being whose existence makes full sense if one takes into account its eschatological orientation. Pastoral theology thus deals with the Church from the perspective of man called to salvation but living in the world. The new goal of pastoral theology is therefore to acquire theoretical and practical knowledge about man that can be used to solve new (topical), interesting (intervening) problems concerning his dignity, personal rights, as well as values, relationships, purpose and meaning of life. The seminar in pastoral theology and auxiliary sciences fits into the research area of theology thus defined.

Students will learn about the problems of theses being written and those already written in the seminar, they will also present their own attempt to review a paper they have read, which will help them to present their specific field of interest. Students will prepare and refer to the seminar the results of their research in the field of their chosen thesis topic. The seminar will also discuss thesis and dissertation plans. Students will successively present successive chapters and paragraphs of their thesis, with the supervisor providing consultation and specific guidance and correcting shortcomings. Students will also learn the principles of creating individual and team research projects that meet the requirements of competitions organised by the Ministry of Science and Higher Education, the NCN and the NCBiR.
On the content side, the seminar in pastoral theology and auxiliary sciences will discuss topics related to ecclesial theory and practice. The main aim of the study of pastoral theology is to develop principles and criteria for the pastoral activity of the Church in the context of history. Ecclesiology makes it possible to define a theological model of the Church based on the results of the study of systematic theology and the results of the study of the secular sciences. The originality of pastoral theology stems from its focus on ecclesial practice. By combining theory and ecclesial practice, the pastoral model of the Church makes it possible to show the daily life and mission of the Church in supernatural and human aspects.
The theological-pastoral reflection, which aims to create a pastoral ecclesiology, has three objectives to fulfil. The first is to know the Church which, in the various forms of activity (pastoral practice) carried out individually or collectively at different degrees of structural organisation (parish, diocese, episcopal Church - Church in the State, universal Church), fulfils the salvific mediation. The second aim is the study of the human being whom Christ calls to participate in salvation and the building up of the kingdom of God in the world. Knowledge of the Church and of man is the basis for the development of theoretical and practical models, which is the third aim of pastoral theology. It has the status of a full-fledged theological discipline because it draws from the faith the principles and criteria of the Church's pastoral activity in history.
In pastoral theology, the focus of study is the Church, which carries out the salvific mission in the context of external and intra-ecclesial conditions. John Paul II, on the other hand, clarified the purpose of the Church's mission, or rather pointed to man, who is the Church's way, since everyone without exception has been redeemed by Christ and with every man Christ is united in some way, even if man would not realise it. The Pope also makes the research task of theology clear, since the activity of the contemporary Church towards man will only be adequate if the Church has knowledge of his current 'situation'. This is an awareness of the ever new possibilities for human development, but it is also linked to the need to be aware of the dangers which prevent "human life from becoming ever more human" and corresponding to true human dignity. A new research problem of pastoral theology is situated in this area. It is that of the human being as an individual, unique individual, who can nevertheless develop properly and fulfil his personal, existential and Christian vocation in social relationships, including above all the family, but also the ecclesial community.
Given this new view of the Church at the service of man, it is also possible to redefine pastoral theology in terms of Catholic anthropology; thanks to Pope Francis, it has been very meaningfully enriched with ecological elements. Alongside traditional pastoral theology, which should remain at the service of the Church, there is a need for research in pastoral theology focused on man as a social being whose existence makes full sense if one takes into account its eschatological orientation. Pastoral theology thus deals with the Church from the perspective of man called to salvation but living in the world. The new goal of pastoral theology is therefore to acquire theoretical and practical knowledge about man that can be used to solve new (topical), interesting (intervening) problems concerning his dignity, personal rights, as well as values, relationships, purpose and meaning of life. The seminar in pastoral theology and auxiliary sciences fits into the research area of theology thus defined.

In the intuition of the authors of the Pastoral Constitution, there was the announcement of a new quality of theological research in close collaboration with the secular sciences. ‘The Council, taking up what Vatican I taught, proclaims that ‘there is a twofold and different order of knowledge’, namely faith and reason, and that the Church does not forbid ‘that in the exercise of human faculties and sciences the principles and methods proper to them be applied in their own right’; thus, ‘recognizing this legitimate freedom’, the Church affirms the legitimate autonomy of human culture and especially of the sciences. All this also requires that man, while preserving the moral order and a consideration of the common good, should be free to seek the truth and to proclaim and disseminate it, and to exercise whatever faculty he may have; and finally, it requires that he should be informed in accordance with the truth about public events’ (CIC 59). This is a clear encouragement for traditional pastoral theology to seek new research goals and methods.
Traditionally, the life and activity of the Church has been dealt with by pastoral theology, which has had various material and formal subjects throughout history.[1] In contrast, a contemporary, synthesised definition of post-conciliar pastoral theology was formulated by John Paul II. According to him, pastoral theology is a scientific reflection on the daily growth of the Church,[2] in the power of the Holy Spirit, in the context of history. The Pope stressed that it has the status of a full-fledged theological discipline because it draws from the faith the principles and criteria of the Church's pastoral activity in history. Among these principles and criteria, the evangelical discernment of the socio-cultural and ecclesial situation in which pastoral activity is carried out occupies a particularly important place.[3] The aim of the study of pastoral theology is to acquire and disseminate knowledge that can be used in practical applications (pastoral ministry).[4]
In pastoral theology, therefore, the focus of research is the Church, which carries out its salvific mission in the context of ‘history’, i.e. external and intra-ecclesial conditions. There was, therefore, a need to explore a world in which the Church has always contributed to the progress of culture, although it is known from experience ‘that, for casual reasons, the reconciliation of culture with Christian doctrine has not always gone without difficulties. These difficulties are not necessarily detrimental to the life of faith, but may even stimulate the mind to a more accurate and profound understanding of it. For newer research and discoveries in the sciences, as well as in history and philosophy, raise new questions with life-long consequences, and demand new inquiries from theologians. Furthermore, theologians are encouraged, while preserving the methods and requirements proper to the science of theology, to seek ever more appropriate ways of bringing doctrine to the attention of their contemporaries; for the deposit of the faith itself, or its truth, is one thing, and the manner of expressing it, while preserving the same meaning and significance, is another. In pastoral care, not only theological principles but also the achievements of the secular sciences, especially psychology and sociology, must be sufficiently recognised and applied, so that the faithful, too, may be led to a sound and more mature life of faith’ (CIC 62).
The essence, context (‘history’), speed and intensity, as well as the causes and effects of civilisational changes (socio-cultural, religious-moral, moral, moral, political-economic, technological) increasingly affect the religious life of contemporary people. This was already noted by the Council, according to which ‘in this state of things the world of today proves to be both strong and weak, capable of the best and the worst; for it is open to freedom and to slavery, to progress and to retreat, to fraternity and to hatred. Moreover, man becomes aware that his task is to direct properly the forces which he himself has aroused, and which can crush him or serve him’ (CIC 9).
The modern world thus brings, on the one hand, difficulties and threats to the ordinary functioning of human beings, but on the other hand, it generates many new and positive challenges related to everyday life. They are marked in social life, but at the same time they are revealed in the life and activity of the Church, and therefore, in order to understand them, in the theoretical aspect and to seek solutions to the problems of contemporary people in practical terms, it is necessary to undertake scientific research in applied theology."[5]

[1] W. Piwowarski gives the following definition of pastoral theology: ‘Pastoral theology is a science aiming, by means of a theological-sociological analysis of the concrete, present situation of the Church, to work out up-to-date theological models and corresponding imperatives and programmes of action, according to which the Church in the concrete, present situation actualises its own essence, fulfilling the mission of salvific mediation’. W. Piwowarski, Socjologia religii a teologia pastoralna i duszpasterstwo, in: Z badań nad religijnością polską. Studies and materials, ed. W. Piwowarski and W. Zdaniewicz, Warsaw 1986, p. 85.
[2] The Pope specifies that he is referring to the Church as the ‘universal sacrament of salvation’, i.e. the sign and living instrument of salvation of Jesus Christ, working through the word, the sacraments and the ministry of love.
[3] John Paul II, Exhortation Pastores dabo vobis, 57.
[4] Pastoral theology is not just a skill, a set of indications, experiences and methods. Ibid.
[5] The applied sciences serve ‘to learn about man and his social environment, and to seek solutions to problems arising from man's very existence and social functioning. These problems may be purely theoretical or useful, but they are always oriented towards practice.’ Jan Przybyłowski, The concept of pastoral psychology, in Pastoralists in Dialogue with Contemporary Man. A study in pastoral psychology, J. Przybyłowski, E. Robek, Błażej Szostek, Warsaw 2013, p. 31.

Apanowicz J. , Metodologiczne uwarunkowania pracy naukowej: prace doktorskie, prace habilitacyjne, Warszawa, 2005.
Chmielewsk M., Poradnik doktoranta Wydziału Teologii KUL, Lublin 2007.
Myśków J. , Elementy metodyki pracy naukowej, "Studia Theologica Varsaviensia", 21(1983) nr 1, s. 221-259.
Napiórkowski C., Jak uprawiać teologię, Wrocław 1996.
Ozorowski M. , Przewodnik pisania pracy naukowe, Warszawa 1997
Seweryniak H., Metodyka uczenia się i pisania prac dyplomowych, Płock 2000.
R. KAMIŃSKI, Wprowadzenie do teologii pastoralnej, Lublin 1992.
R. KAMIŃSKI, Ujęcia teologii pastoralnej na Zachodzie w okresie posoborowym, „Zeszyty Naukowe KUL” 26(1983)3, s. 3-29.
Teologia pastoralna, pr. zb. pod red. R. Kamińskiego, tom 1 - Lublin 2000; tom 2 – Lublin 2002.
Teologia jest praktyczna, „Ateneum Kapłańskie” 82(1974)390 i 391.
A. Misiaszek, Teologia pastoralna, Gdańsk 1994.
F. WoronowskI, Zarys teologii pastoralnej, tom 1-3, Warszawa 1984-87.
F. Woronowski, Wprowadzenie do teologii pastoralnej, Lublin 1972.
D. Bourgeios, Duszpasterstwo Kościoła, Poznań 2001, s. 7-102.
F. Blachnicki, Teologia pastoralna ogólna, tom 1-2, Lublin 1970-71.
A. Zuberbier, Materiały do teorii teologii praktycznej, Warszawa 1974.
J. Przybyłowski:
Duszpasterstwo Kościoła w perspektywie ludzkiej. Studium z teologii stosowanej, w: Homo viator. Człowiek – Duszpasterstwo-Kościół. Od pielgrzymki do ekologii, Uniwersytet Papieski Jana Pawła II, Kraków 2022
Kościół a polityka. Refleksja w świetle katolickiej nauki społecznej, s. 245-258, w: Człowiek wobec problemów współczesności, Wydawnictwo Muzeum Niepodległości, Warszawa 2022
Budowanie parafii jako wspólnoty. Formacja wiernych świeckich do tworzenia wspólnoty parafialnej, Studia Łowickie 9(2007), s. 225-234.
Organizm Kościoła Chrystusowego, Warszawskie Studia Pastoralne 10(2009), s. 194-206.
Mechanizm Kościoła. Refleksja społeczno-pastoralna, Warszawskie Studia Pastoralne 12(2010), s. 7-14.
Model dynamiczny Kościoła, Warszawskie Studia Pastoralne 13(2011), s. 231-246.
Nauczanie i władza w Kościele, Warszawskie Studia Pastoralne 14(2011), s. 57-68.
Wierzę w Kościół... (Artykuł dyskusyjny), w: Duszpasterstwo wobec kryzysu wiary, red. W. Przygoda, Lublin 2013, s. 371-382.
Koordynacja działań w duszpasterstwie, Warszawskie Studia Pastoralne 18(2013), s. 201-214.
Planowanie w działalności pastoralnej Kościoła, Warszawskie Studia Pastoralne 19(2013), s. 133-154.
Teoretyczne modele Kościoła i jego działalności, Warszawskie Studia Pastoralne 20(2013), s. 231-248.
Duszpasterstwo jako działalność ludzka, Warszawskie Studia Pastoralne 24(2014), s. 73-84.
„Zawodowe” uwarunkowania pracy duszpasterskiej kapłanów, w: Etos pracy ludzkiej w przestrzeni społeczno-pastoralnej, red. I. Celary, G. Polok, Katowice 2015, s. 412-430.
Ochrona danych osobowych w Kościele katolickim w Polsce, Studia Włocławskie 14(2012), s. 423-437
Współczesne przemiany Kościoła w perspektywie pastoralnej. Od Pawła VI do Benedykta XVI, Studia Włocławskie 21(2019), s. 243-256. ISSN 1506-5316 Teologiczne Towarzystwo Naukowe Wyższego Seminarium Duchownego we Włocławku, Włocławek 2019
Religia chrześcijańska a nowa kultura. Trudności w dialogu, Studia Koszalińsko-Kołobrzeskie
Koncepcja antropologiczna teologii pastoralnej, Ateneum Kapłańskie 144(2005)576, s. 234-251
Działalność Kościoła w świetle teologii pastoralnej i nauk społecznych, Kaliskie Studia Teologiczne 4(2005), s. 245-266.
Ecclesiality and human socialization in the aspect of applied theology, Seminare 43(2022)4
Subjective and personal dimension of healthcare in pastoral theological reflection, Seminare 40(2019) 4
Pastoral communication in the communal aspect, Seminare 38(2017)4

Apanowicz J. , Metodologiczne uwarunkowania pracy naukowej: prace doktorskie, prace habilitacyjne, Warszawa, 2005.
Chmielewsk M., Poradnik doktoranta Wydziału Teologii KUL, Lublin 2007.
Myśków J. , Elementy metodyki pracy naukowej, "Studia Theologica Varsaviensia", 21(1983) nr 1, s. 221-259.
Napiórkowski C., Jak uprawiać teologię, Wrocław 1996.
Ozorowski M. , Przewodnik pisania pracy naukowe, Warszawa 1997
Seweryniak H., Metodyka uczenia się i pisania prac dyplomowych, Płock 2000.
R. KAMIŃSKI, Wprowadzenie do teologii pastoralnej, Lublin 1992.
R. KAMIŃSKI, Ujęcia teologii pastoralnej na Zachodzie w okresie posoborowym, „Zeszyty Naukowe KUL” 26(1983)3, s. 3-29.
Teologia pastoralna, pr. zb. pod red. R. Kamińskiego, tom 1 - Lublin 2000; tom 2 – Lublin 2002.
Teologia jest praktyczna, „Ateneum Kapłańskie” 82(1974)390 i 391.
A. Misiaszek, Teologia pastoralna, Gdańsk 1994.
F. WoronowskI, Zarys teologii pastoralnej, tom 1-3, Warszawa 1984-87.
F. Woronowski, Wprowadzenie do teologii pastoralnej, Lublin 1972.
D. Bourgeios, Duszpasterstwo Kościoła, Poznań 2001, s. 7-102.
F. Blachnicki, Teologia pastoralna ogólna, tom 1-2, Lublin 1970-71.
A. Zuberbier, Materiały do teorii teologii praktycznej, Warszawa 1974.

J. Przybyłowski:
Duszpasterstwo Kościoła w perspektywie ludzkiej. Studium z teologii stosowanej, w: Homo viator. Człowiek – Duszpasterstwo-Kościół. Od pielgrzymki do ekologii, Uniwersytet Papieski Jana Pawła II, Kraków 2022
Kościół a polityka. Refleksja w świetle katolickiej nauki społecznej, s. 245-258, w: Człowiek wobec problemów współczesności, Wydawnictwo Muzeum Niepodległości, Warszawa 2022
Budowanie parafii jako wspólnoty. Formacja wiernych świeckich do tworzenia wspólnoty parafialnej, Studia Łowickie 9(2007), s. 225-234.
Organizm Kościoła Chrystusowego, Warszawskie Studia Pastoralne 10(2009), s. 194-206.
Mechanizm Kościoła. Refleksja społeczno-pastoralna, Warszawskie Studia Pastoralne 12(2010), s. 7-14.
Model dynamiczny Kościoła, Warszawskie Studia Pastoralne 13(2011), s. 231-246.
Nauczanie i władza w Kościele, Warszawskie Studia Pastoralne 14(2011), s. 57-68.
Wierzę w Kościół... (Artykuł dyskusyjny), w: Duszpasterstwo wobec kryzysu wiary, red. W. Przygoda, Lublin 2013, s. 371-382.
Koordynacja działań w duszpasterstwie, Warszawskie Studia Pastoralne 18(2013), s. 201-214.
Planowanie w działalności pastoralnej Kościoła, Warszawskie Studia Pastoralne 19(2013), s. 133-154.
Teoretyczne modele Kościoła i jego działalności, Warszawskie Studia Pastoralne 20(2013), s. 231-248.
Duszpasterstwo jako działalność ludzka, Warszawskie Studia Pastoralne 24(2014), s. 73-84.
„Zawodowe” uwarunkowania pracy duszpasterskiej kapłanów, w: Etos pracy ludzkiej w przestrzeni społeczno-pastoralnej, red. I. Celary, G. Polok, Katowice 2015, s. 412-430.
Ochrona danych osobowych w Kościele katolickim w Polsce, Studia Włocławskie 14(2012), s. 423-437
Współczesne przemiany Kościoła w perspektywie pastoralnej. Od Pawła VI do Benedykta XVI, Studia Włocławskie 21(2019), s. 243-256. ISSN 1506-5316 Teologiczne Towarzystwo Naukowe Wyższego Seminarium Duchownego we Włocławku, Włocławek 2019
Religia chrześcijańska a nowa kultura. Trudności w dialogu, Studia Koszalińsko-Kołobrzeskie
Koncepcja antropologiczna teologii pastoralnej, Ateneum Kapłańskie 144(2005)576, s. 234-251
Działalność Kościoła w świetle teologii pastoralnej i nauk społecznych, Kaliskie Studia Teologiczne 4(2005), s. 245-266.
Ecclesiality and human socialization in the aspect of applied theology, Seminare 43(2022)4
Subjective and personal dimension of healthcare in pastoral theological reflection, Seminare 40(2019) 4
Pastoral communication in the communal aspect, Seminare 38(2017)4

Apanowicz J. , Metodologiczne uwarunkowania pracy naukowej: prace doktorskie, prace habilitacyjne, Warszawa, 2005.
Chmielewsk M., Poradnik doktoranta Wydziału Teologii KUL, Lublin 2007.
Myśków J. , Elementy metodyki pracy naukowej, "Studia Theologica Varsaviensia", 21(1983) nr 1, s. 221-259.
Napiórkowski C., Jak uprawiać teologię, Wrocław 1996.
Ozorowski M. , Przewodnik pisania pracy naukowe, Warszawa 1997
Seweryniak H., Metodyka uczenia się i pisania prac dyplomowych, Płock 2000.
R. Kamiński, Wprowadzenie do teologii pastoralnej, Lublin 1992.
R. Kamiński, Ujęcia teologii pastoralnej na Zachodzie w okresie posoborowym, „Zeszyty Naukowe KUL” 26(1983)3, s. 3-29.
Teologia pastoralna, pr. zb. pod red. R. Kamińskiego, tom 1 - Lublin 2000; tom 2 – Lublin 2002.
Teologia jest praktyczna, „Ateneum Kapłańskie” 82(1974)390 i 391.
A. Misiaszek, Teologia pastoralna, Gdańsk 1994.
F. WoronowskI, Zarys teologii pastoralnej, tom 1-3, Warszawa 1984-87.
F. Woronowski, Wprowadzenie do teologii pastoralnej, Lublin 1972.
D. Bourgeios, Duszpasterstwo Kościoła, Poznań 2001, s. 7-102.
F. Blachnicki, Teologia pastoralna ogólna, tom 1-2, Lublin 1970-71.
A. Zuberbier, Materiały do teorii teologii praktycznej, Warszawa 1974.
Dodałem w 2023/2024
J. Przybyłowski:
Duszpasterstwo Kościoła w perspektywie ludzkiej. Studium z teologii stosowanej, w: Homo viator. Człowiek – Duszpasterstwo-Kościół. Od pielgrzymki do ekologii, Uniwersytet Papieski Jana Pawła II, Kraków 2022
Kościół a polityka. Refleksja w świetle katolickiej nauki społecznej, s. 245-258, w: Człowiek wobec problemów współczesności, Wydawnictwo Muzeum Niepodległości, Warszawa 2022
Budowanie parafii jako wspólnoty. Formacja wiernych świeckich do tworzenia wspólnoty parafialnej, Studia Łowickie 9(2007), s. 225-234.
Organizm Kościoła Chrystusowego, Warszawskie Studia Pastoralne 10(2009), s. 194-206.
Mechanizm Kościoła. Refleksja społeczno-pastoralna, Warszawskie Studia Pastoralne 12(2010), s. 7-14.
Model dynamiczny Kościoła, Warszawskie Studia Pastoralne 13(2011), s. 231-246.
Nauczanie i władza w Kościele, Warszawskie Studia Pastoralne 14(2011), s. 57-68.
Wierzę w Kościół... (Artykuł dyskusyjny), w: Duszpasterstwo wobec kryzysu wiary, red. W. Przygoda, Lublin 2013, s. 371-382.
Koordynacja działań w duszpasterstwie, Warszawskie Studia Pastoralne 18(2013), s. 201-214.
Planowanie w działalności pastoralnej Kościoła, Warszawskie Studia Pastoralne 19(2013), s. 133-154.
Teoretyczne modele Kościoła i jego działalności, Warszawskie Studia Pastoralne 20(2013), s. 231-248.
Duszpasterstwo jako działalność ludzka, Warszawskie Studia Pastoralne 24(2014), s. 73-84.
„Zawodowe” uwarunkowania pracy duszpasterskiej kapłanów, w: Etos pracy ludzkiej w przestrzeni społeczno-pastoralnej, red. I. Celary, G. Polok, Katowice 2015, s. 412-430.
Ochrona danych osobowych w Kościele katolickim w Polsce, Studia Włocławskie 14(2012), s. 423-437
Współczesne przemiany Kościoła w perspektywie pastoralnej. Od Pawła VI do Benedykta XVI, Studia Włocławskie 21(2019), s. 243-256. ISSN 1506-5316 Teologiczne Towarzystwo Naukowe Wyższego Seminarium Duchownego we Włocławku, Włocławek 2019
Religia chrześcijańska a nowa kultura. Trudności w dialogu, Studia Koszalińsko-Kołobrzeskie
Koncepcja antropologiczna teologii pastoralnej, Ateneum Kapłańskie 144(2005)576, s. 234-251
Działalność Kościoła w świetle teologii pastoralnej i nauk społecznych, Kaliskie Studia Teologiczne 4(2005), s. 245-266.
Ecclesiality and human socialization in the aspect of applied theology, Seminare 43(2022)4
Subjective and personal dimension of healthcare in pastoral theological reflection, Seminare 40(2019) 4
Pastoral communication in the communal aspect, Seminare 38(2017)4

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