Introduction to pastoral theology WT-SST-WTP

Since the publication of the apostolic exhortation Pastores dabo vobis, pastoralists have often used the definition given by this papal document. I quote: "Pastoral theology is the scientific reflection on the daily growth of the Church in the power of the Holy Spirit in the context of history". It is extremely important that this apostolic exhortation transmits directly to the definition the following statement: "Pastoral theology is not just a skill, a set of indications, experiences and methods. It has the status of a full-fledged theological discipline because it draws from the faith the principles and criteria of the pastoral activity of the Church in history". Among these principles and criteria, the "evangelical discernment of the socio-cultural and ecclesiastical situation in which pastoral activity is carried out" occupies a particularly important place "The knowledge acquired through the study of pastoral theology must be used in practical applications, i.e. in specific forms of pastoral ministry" (Pastores dabo vobis no. 57).
In the traditional view, the first area of study of pastoral theology was the pastoral activity of the Church, in which the hierarchy was the subject and the lay faithful the object. Since pastoral activity was treated as the domain of the ecclesiastical hierarchy, such a way of scientifically studying this ecclesial activity was charged with clericalism. A radical change took place at the Second Vatican Council with the empowerment of the lay faithful in ecclesial activity.
The second area of scientific enquiry for pastoral theology is ecclesiology. Paul VI stressed that it is the Church herself who needs to penetrate herself, to reflect on her mystery and, in order to gain a deeper knowledge of herself, to study more deeply the doctrine of her origin, her nature, the fulfilment of her mission and her purpose. The Pope was aware that this was already a well-known science, but that further research was needed above all in the realisation of God's mysterious plans, revealed through the Church. It is the results of this research that are needed both by the hierarchy and by every person who chooses to follow Christ faithfully.
The third area of research in pastoral theology is "the mysterious plans of God's providence". In the pastoral perspective, it is a matter of isolating, individualising in time, that is to say, in the course of events, in history, those phenomena that can be a manifestation of the Kingdom of God in its mysterious activity, or a manifestation of the possibilities, dispositions, or demands of ecclesial activity.
A fourth area of research in pastoral theology is 'signs of the times'. This involves explaining time, that is, the empirical-historical reality surrounding and affecting people, in the light of the Gospel. Paul VI explains that the discovery of the signs of the times is a work of Christian consciousness and consists in the juxtaposition of faith and life. It is not, however, a matter of artificially and superficially superimposing some 'pious' thought on human experience, but rather of seeking those phenomena which, because of their intrinsic dynamism, because of their obscurity, and sometimes because of their immorality, demand reference to faith, to the Gospel word which would define and redeem them. Interpreting and explaining the "signs of the times" also requires discovering at what point and where they come out of themselves to meet "higher" plans (plans of divine providence), such as the search for unity, peace, justice. In the pastoral study of the "signs of the times" it is also important to know at what point the action of the members of the Church connects with the maturity of favourable circumstances indicating that the hour has come for the simultaneous development of the Kingdom of God and positive transformation in the world.
The fifth area of research in pastoral theology is history, which, according to John Paul II, is the context of the Church's daily growth in the power of the Holy Spirit. The concept of 'history' in pastoral theology is primarily concerned with the present. Of course, what is happening now has a past, but it also has a future. The context of history of which the Pope speaks therefore means the world, but in direct relation to the Church, which lives and acts in it. The world has its history and the Church has its tradition. These two realities come together in the concept of history used by pastoral theology. It should be noted, however, that the contextuality of history is directly linked to the mystery of salvation. The history of the Church and the history of the world begin in the act of creation, the culmination of which is man. However, the Church's mission is primarily linked to the Incarnation and Redemption, i.e. it is oriented towards salvific history. History in pastoral theology is therefore not only facts and events, but it is above all the action of God, who is the Lord of history.
In correctly reading the context of history, pastoral theology must avoid several dangers, pointed out by Paul VI, which stem from the 'attractiveness' of seeking the signs of the times. The first is charismatic prophetism, often degenerating into bigoted imagination. This prophetism gives accidental and insignificant coincidences miraculous explanations. The easy discovery of the signs of the times should therefore be avoided, since the observed facts often offer the possibility of ambiguous judgement by any believer who has the capacity to recognise the signs of God's presence, thoughts and intentions. The possession of the gift of wise clairvoyance, which stems from the sense of faith, therefore requires the assistance of the teaching hierarchical office, especially when the ambiguity of interpretation will need to be resolved either for the certainty and clarity of the truth or for the common good.
The second danger arises from a purely phenomenal observation of the facts from which the indications of the signs of the times are derived. This can occur when facts are taken and defined in purely technical and sociological schemes. Sociology helps in the search for a higher and meaningful sense of these facts, but it cannot be a moral criterion in itself, nor can it replace theology. This new scientific humanism could suppress the authenticity and originality of Christianity and its supernatural values.
In contrast, a third danger arises from giving dominant value to the historical aspect of the problem. The signs of the times pertain to history in the religious field, as evidenced by the fact that the salvific mystery has been brought together in the central event of Christ's historical presence in time and in the world, from which flows the Gospel, the Church and her saving mission. This unchanging element of revealed truth cannot, however, be subject to the vicissitudes of the times in which it is situated and in which it sometimes reveals itself through signs which do not change it, but which allow it to be perceived and realised in the history of humanity.
A sixth area of research in pastoral theology is Christian anthropology, or rather the human person, since all the Church's paths lead to man. This is why John Paul II taught that the Church cannot abandon the human person, whose 'destiny' is inseparably united to Christ. According to the Pope, every human being, in all the unique reality of being and action, consciousness and will, conscience and 'heart', is a 'person' and has his own life story and, above all, his own 'history of the soul'. The greatness of man lies in the fact that, in accordance with the inner openness of his spirit and, at the same time, with the various needs of his body, of his temporal existence, he always writes his personal history through the manifold bonds, contacts, arrangements and social circles which connect him from the moment of his conception with other people. The richness of man is revealed in the truth of his existence and of his being both personal and at the same time "communal" and "social": within his own family and within different communities, environments, within a nation or a people, and also within the whole of humanity. According to the Pope, the human being thus described is the first and fundamental path on which the Church must walk in the fulfilment of her mission. It is the path marked out by Christ himself, which invariably leads through the Mysteries of the Incarnation and Redemption.
The Church should therefore focus her mission on man, since every man has been redeemed by Christ and with every man Christ is in some way united, even if man would not realise it. Since it is man who is the way of the Church, the way of his daily life and experience, of his mission and hardships, the contemporary Church must therefore be aware of his 'situation' again and again. On the one hand are the opportunities for human development, which are constantly being reoriented and thus revealed. On the other hand, these are the dangers that are opposed to "human life becoming more and more human", so that everything that makes up this life corresponds to the true dignity of man.
A new pastoral ministry, a new apostolate and a new evangelisation, and with them new ways of working for the Church, are therefore demanded by the new man, but also by the new situation, the new world, the new challenges of modern times. Alongside the ordinary pastoral ministry, there is therefore an extraordinary pastoral ministry - special and specialised. Extraordinary pastoral care, in all its forms, is aimed at new people, because it takes into account both the weaknesses and the richness of the lives of the members of the Church in the broadest sense of the word. Assuming that there are differences between the two, the need for a very precise discernment of the current situation becomes apparent, and this implies an in-depth sociological (environmental) and psychological (personal) analysis, taking into account the principles of pastoral pedagogy. This is because the new evangelisation and the extraordinary pastoral ministry, in all their forms and manifestations, need a solid foundation of a sound assessment of reality on the one hand and a new theology, adapted to the current situation, on the other.
Contemporary pastoral theology addresses these needs. The interaction between pastoral theology and the humanities and empirical sciences, especially sociology and the psychology of religion, has resulted in the construction of theological paradigms, imperatives, and programmes of action. The rapid socio-cultural changes mean that even the pastoral paradigms most adapted to the present and the "strategy" and "tactics" based on them for the realisation of the Church in the contemporary world are rapidly becoming obsolete. Pastoral theology, however, cannot fit the Church's teaching into knowledge of the world, nor should it limit its analysis of the world picture to dogmatic truths. The task of the theologian-pastoralist is to seek, name and, as a result, make possible ever new relationships between the new face of the mystery of the Church and the changing structures of the world in which new people live. These new relationships cannot be limited to pastoral action, and therefore a new evangelisation and new forms of lay apostolate are needed. This raises new challenges for pastoral theology at the same time.
The renewal of pastoral theology, or more literally, the new pastoral theology, is primarily concerned with the creation of a pastoral ecclesiology, i.e. a knowledge of the life and activity of the Church taking into account the needs of the present time and the demands of contemporary human life. The essence of the new practical theology, however, must be the positive task of building up, shaping, supporting the various forms of the Church's life and activity as it is realised in ever-changing external conditions. The transformations constantly taking place in the world - is on the one hand an open way for positive change, also based on the dialectics of the processes taking place, but on the other hand it is the cause of many pathologies and resulting conflicts, both of an individual and social nature. Alongside the "positive" theology: the theology of love, the theology of the family, the theology of work, the theology of free time, there is therefore a "negative" theology: the "theology" of drug, alcohol and tobacco addictions, the "theology" of aggression, the "theology" of social pathologies. For this is the true picture of the present developed on the basis of the findings of the empirical sciences.
Contemporary pastoral theology makes it possible to interpret the whole of reality theologically, with its splendours and shadows. The picture of man and the world thus obtained, highlighting their "mutability", constitutes the existential basis of pastoral ecclesiology, which aims to create a vision of the Church, not so much in terms of "permanence and continuity" (the object of study of dogmatic and fundamental theology), but above all in terms of her "mutability". The new view of pastoral ecclesiology must take into account the principle of the relative autonomy of earthly reality (see Lumen Gentium 36) and the associated humanisation of the world, the source of which is the dignity of man redeemed by Christ. Man learns about this dignity from the Gospel proclaimed by the Church. The dignity of the person does not consist in absolute autonomy (cf. Lumen Gentium 20), but in relative autonomy, the basis of which is man's reference to the transcendent Mystery (cf. Lumen Gentium 12; 14-16; 36). The summit of man's dignity is to be open to the Infinite, to the Mystery that constitutes him. In doing so, it should be noted that for Christians the only perfect image of man is the person of Jesus Christ. Hence, the human orientation towards perfection is no "utopia", but means striving, with the help of grace, for the fullness that Jesus of Nazareth reflects and offers to human beings through the gift of participation in his Spirit.
Pastoral theology has developed two basic concepts that define the pastoral activity of the Church: salvific mediation and salvific process. Generally speaking, salvific mediation is all the activity of the Church within the framework of the fulfilment of the three functions of Christ: teaching (prophetic), priestly (liturgical) and pastoral (royal), whose aim is to bring about the saving work of Jesus Christ in the lives of individuals and groups. On the other hand, the process of salvation is man’s response to the word of God, who through faith enlivened by love and strengthened by hope strives for personal union with God. The act of faith is always a free decision of the Christian, in which the grace of God participates, but it is led and assisted by the saving mediation of the Church. In making this clear distinction between mediation and the process of salvation, one must determine their mutual relationship.
The proper relationship between mediation and the process of salvation can be determined by reference to the new evangelization. It fulfils a dual role in the life of the Church’s communion. On the one hand, its main objective is the formation of mature ecclesial communities (evangelization – the proclamation of the Gospel to individuals and groups of people living in different situations, environments and cultures, which means that it does not only take place in ecclesial communities, but should take place wherever there is an evangelizer). On the other hand, however, evangelization must lead to a faith which is adherence to the person of Christ and to his Gospel, an encounter and sacramental communion with Christ, a life of love and service (ChL 34). In the latter sense, evangelization ceases to be an action, but becomes a Christian’s participation in the mission of Christ and of the Church, which transforms his daily life in the world. This participation is the basis and condition of every fruitful apostolate.
The vocation of the lay faithful is to live in a world that God wishes to transform in Christ into a new creation (DA 5). The laity should take up the task of renewing the temporal order as their own task and fulfill it directly guided by the light of the Gospel and the spirit of the Church (DA 7). Concrete tasks arise from this for the Christian, whose right and at the same time duty is to know the world, get involved in its affairs and events, serve people and participate in society. The order of temporal affairs can include personal and family possessions, culture, economic affairs, arts and professional activities, political institutions, international relations and the like. Their development and progress is the fulfillment of God's plan and is not only an aid to man's attainment of the ultimate goal, but also has its own value implanted in them by God (cf. DA 7).
The main goal of the apostolate, however, is to transmit the Gospel to people (DA 31). For this reason, the laity are to engage in dialogue with believers and non-believers and to undertake various individual and collective initiatives. According to Vatican II, community action is of particular importance: the pooling of the forces of many individuals, even within the framework of specific forms of organization, often makes it possible to achieve all the goals set by the lay apostolate (DA 18). However, there are situations in which the individual apostolate becomes more important. It is about direct contact with another human being, also in the sense of: with every human being encountered, and this is connected with the need to take individual actions. Mutual exchange of opinions and experiences, contact with people engaged in similar activities can prove very helpful in initiatives undertaken by individual Christians from below. Generally speaking, it can be said that the apostolate of the laity is a presence in the world, but more discreet, undeclared and undemonstrative. It is also a more universal (everywhere) presence, because the laity reach where the unsecular apostles cannot reach (cf. CCC 33), and moreover it is a personal and permanent presence. It can be said, therefore, that thanks to the lay faithful, the Church reaches with her evangelizing-apostolic mission everywhere and to everyone.
The need for the approval of the hierarchy for the activities of the lay faithful in the Church must not limit their creative efforts to fulfil their apostolic mission. Recognition on the part of the hierarchy is often added to existing apostolic initiatives, although in the mandate or canonical mission the initiative of the clergy may often take the lead. Nevertheless, it is a fact that the various forms of lay apostolate are always the work of their own free choice (DA 24). This lack of initiative by the laity is one of the specific features of their apostolate. The Second Vatican Council calls it apostolate “on the part of the world” (DZ 11).
The evangelizing and apostolic tasks carried out by all the members of the ecclesial community are strictly dependent on the pastoral functions performed by the non-secular. In order to define their interrelationship, it is necessary to clarify the concept of pastoral care. According to W. Piwowarski, “pastoral ministry is a strategy of the whole Church, which, based on scientifically developed theological models, imperatives and programmes of action, develops initiatives aimed at updating the salvific work of Christ in the present. ” In view of the changes taking place both in the Church itself and in the world, as well as the new challenges of evangelization and apostolicism connected with them, there is a need to complete and develop this definition.
In the definition of pastoral ministry, anthropological and personal elements must first be taken into account. John Paul II drew special attention to them: “Man is the first way on which the Church must follow in the fulfilment of her mission, he is the first and fundamental way of the Church, the way marked out by Christ himself (. . . ) a way which leads, as it were, at the root of all the ways on which the Church must follow, since man - everyone without exception - has been redeemed by Christ” (RH 14). Therefore, the new pastoral ecclesiology cannot fail to look at the Church from a human perspective, taking into account the dignity of the human person and the value and dignity of human life.
The new pastoral ecclesiology must first of all show the Church as “a sacrament in Christ, a sign and instrument of interior union with God and of the unity of the whole human race” (CCC 1); she is “a powerful seed of unity, hope and salvation” (CCC 9). The ecclesial community realizes this truth by fulfilling the evangelizing vocation of proclaiming to all people the truth about man based on the teaching of Christ. At the heart of the Gospel is love, which commands us to look at another person (friend or foe) and to receive him as our neighbour. Pastoral reflection on the essence of the Church’s communion must therefore take into account two principles: on the one hand, unity and equality of all people on the salvific plane, and on the other hand, unity and equality on the existential plane.
The Church’s pastoral activity should emphasize the importance of the humanization of the world, which is rooted in the dignity of man redeemed by Christ. It is also the basis of equality and unity of all human beings on the existential plane. Today, this “unity of the world, in other words, the unity of the human race, is seriously threatened” (SRS 14) for political, economic or cultural reasons. John Paul II thus calls for the building of a “civilization of love”, which can be considered the goal of all efforts aimed at creating more human relations in the world. To accomplish this task, the Church needs the truth about man, which she seeks in the person of Christ and his Gospel, and not in the world.
The renewal of the Church in the broad sense and all initiatives aimed at enabling her to carry out her mission of salvation can bring positive results if it is the common work of all the disciples of Christ. Such action must, however, be based “on a faithful awareness of the vocation and responsibility for that particular grace, one and unique, by which every Christian builds up the Body of Christ in the community of the People of God. This principle, which is the key rule of all Christian “praxis”, apostolic and pastoral “practice”, the practice of interior life and social life, must be applied to each and every one in proportion” (RH 21).
From the reflections so far it follows that the renewal of the Church cannot be entrusted to some persons, even those who are well prepared for it, to any separate groups or specialized institutions, because this task rests with all Christians. Even if individuals, groups, movements, organizations and institutions with varying degrees of connection with the life and activity of the Church are effectively involved in this renewal, the overriding goal of such action always remains the building up of the Body of Christ. This is the fundamental principle of the renewal of the Church. “And the Pope must apply it to himself and to every Bishop. Priests, men and women religious must remain faithful to this principle. Spouses and parents, women and men, people of all walks of life and professions, from those with the highest social status to those who perform the simplest jobs, must shape their lives according to it. This is precisely the principle of this “kingly ministry” which enjoins each of us, following Christ’s example, to demand of ourselves what we are called to do and to which, in accepting the vocation, we have committed ourselves with God’s grace” (RH 21).
Further, John Paul II draws attention to the importance of every Christian’s own gift in the context of fidelity to his vocation and responsibility for the life of the ecclesial community. “In the Church, as the communion of the People of God, guided from within by the action of the Holy Spirit, each one has his own ‘gift’, as Saint Paul teaches. Paul. This “gift”, which is his own vocation, his own participation in Christ’s saving work, at the same time serves others, builds up the Church and builds fraternal communities in the various spheres of human existence on earth” (RH 21). The Pope thus outlines the main direction of pastoral activity. It is to educate all Christians to be responsible for the Church, for its development (one of the elements of pastoral pedagogy). All Christians are united in this responsibility by fidelity to their own vocation. Every action “in a human way” has a pastoral dimension if it serves to build up the Body of Christ in the community of the People of God.
Taking into account the results of theological reflection to date, the following descriptive definition of pastoral ministry can be given. It is the organized salvific activity of the Church, to which all Christians belong by virtue of a special vocation combined with the action of grace and form it by being in communion with Christ himself. All the baptized take part in the pastoral ministry in accordance with their own vocation, which gives rise to specific evangelizing and apostolic tasks. The motive of pastoral activity is the responsibility of all disciples of Jesus for the life of the Church and the realization of her salvific mission. Pastoral care includes the faithful who are aware and consistent, as well as those who are poorly aware and inconsistent in professing their faith in Christ, enabling them to encounter God and enter into dialogue with him, as well as to remain in ecclesial communion. The aim of the pastoral mission is to build up the Body of Christ and to serve every person called and called through the proclamation of the Word of God, the celebration of the Sacrifice and the Sacraments, interpersonal religious contacts, the Christian witness of a life based on truth and love, and the service of the community in a broad sense. The actualization of Christ’s salvific mission takes place in the changing conditions of human life, which constantly reorient and thus reveal its potential, but at the same time create dangers, which are all contrary to the true dignity of the human person and to the humanization of his life. The pastoral ministry also has a missionary-ecumenical dimension, because the evangelizing-apostolic mission of the Church is addressed both to non-believers and to the followers of other religions and to the faithful of other Christian denominations.
The concept of pastoral theology presented above allows a new definition of pastoral theology. Pastoral theology is a science which, on the basis of the principle of phenomenological induction, constructs a picture of actual reality and, with the help of the principle of deduction, determines the directions of its theological interpretation. Pastoral research aims to develop theological paradigms for the witness of faith in a specific and current situation, as well as corresponding imperatives and programmes of action, which will enable the mission of salvific mediation to be fulfilled adequately and fruitfully. Pastoral theology also makes it possible to know, show and introduce into the present, concrete reality the religious and existential values of evangelical values, as well as the teaching and experience of the Church, especially in those areas of life where the contemporary Christian has the greatest potential for humanizing his life, and also in those areas where his human dignity is most threatened.
This definition needs to be clarified. In the field of pastoral theology, the tension between the concrete reality and the real truth of salvation and the experience of the Church in its knowledge, proclamation and realization is most clearly evident. It is not the task of pastoral theology to “direct” the changes taking place in the world, since their pace and extent depend only in part on the activity of the Church. The processes that take place are in themselves a challenge for the Church, and their effects are felt in the ecclesial community because of the problems that the faithful encounter in their daily lives. Underlying this approach to the changes taking place in the world is the truth of God’s providential influence on the history of the world, in which the work of salvation is carried out, as well as the principle of the relative autonomy of earthly realities. In these changing conditions of world history, the Church fulfils the mission of salvific mediation, bringing into the present situation the redemptive work of Christ. Thus, the Church does not need the legitimacy of its activity derived from pastoral theology. The authenticity of the Church’s action is evidenced by the fact that the Church lives and acts on the basis of Christ’s mandate. The Church fulfills her mission through pastoral ministry, apostolate and evangelization.
Pastoral theology, by developing theological paradigms and corresponding imperatives and programmes of action, protects the activity of the Church against manifestations of the “idealization” of her relationship with the world and the changes taking place there. At the same time, it makes it possible to bring the world closer to the Church, because she possesses a concrete knowledge of the world acquired through knowledge based on the principle of phenomenological induction. The knowledge of concrete reality and the construction of its image requires the cooperation and involvement of many humanistic and practical fields of science: sociology, psychology, pedagogy, praxeology, while preserving their distinctiveness, autonomy and independence, but with a focus on the activity of the Church. This orientation has a social character and therefore allows us to use the results of studies from non-atelogical fields of knowledge for theological interpretation of the current picture of reality. The aim of this theological interpretation is to discover and identify empirical references (equivalents) to the truths of salvation.
Theological analysis and interpretation benefit from ecclesiology, which is based on the principle of deduction, since the particular truths of salvation are emphasized in relation to a concrete, real, present reality, whose constant changes, in all its components, condition the life of contemporary man, revealing his possibilities for development, but at the same time revealing the dangers that may threaten his dignity and the humanization of life. The starting point for theological reflection on the Church is the evangelical “model” of the Church. In ecclesiology, therefore, no new model is created, but through theological reflection it is better understood and, at the same time, its values are discovered and appropriately emphasized in the context of the changes taking place in the world in which the Church lives and works. Pastoral ecclesiology thus draws from the “treasury of Christ’s teaching” new truths addressed to a new person living in a new situation, which presents new opportunities and new dangers. The Church has the duty to proclaim and transmit the whole truth of salvation, but at the same time she has the right to put new emphasis on the truths proclaimed and to shed light on the truths most needed and adequate to the needs arising from the new situation. In pastoral ecclesiology, then, it is a matter of preserving the whole and sound teaching of the Gospel and the truth of salvation, to reach with it a man who must understand it and at the same time know what to do with it. Pastoral ecclesiology is directed to man, who is the way of the Church.
Pastoral ecclesiology must also adopt, as a second premise, the biblical “model” of the world and man, because the whole truth about the world and man has been revealed. The humanities and the empirical sciences serve the knowledge of the world and of man by examining their fundamental nature and the changes that take place, which either stimulate the development and enrich man in a concrete, current reality, or create threats to his being and existence, disrupting the social order and even leading to physical catastrophe. The image of man and the world in which he lives, created on the basis of the results of research, is very often “idealized” because they are the result of “cold” knowledge. In the interpretation of such knowledge, one easily falls into generalizations and generalizations of conclusions, and this leads to the “idealization” of the known reality. The interpretation then uses terms such as: “Polish youth reject moral authority”, assuming that it refers to all youth, and at the same time suggesting that this phenomenon may have a broad and long-lasting social impact. These are, however, only phenomena behind which the person of a person living in a concrete, present reality is hidden. Pastoral activity, apostolic activity and the new evangelization are to be directed to such a specific person. The sociological or psychological interpretation itself thus distorts the picture of reality, because it does not sufficiently take into account the “phenomenon” of the changes taking place and is devoid of theological vision of man and the world. This is also the source of unfulfilled prophecies based on the results of sociological research: about the fall of the popular church and popular piety, about the disintegration of mass pastoralism, about the de-Christianization of the young generation.

The results of sociological and psychological research can be used in pastoral theology and, using the principle of phenomenological induction (existential principle), when analyzing and interpreting the current image of reality, indicate specific manifestations of changes taking place in the world, in man and his existence, without losing their universal significance. and without losing the fundamental truth revealed about man and the world. The task of pastoral theology is to extract from the general picture of reality those issues that refer to a specific person living in the current situation, so that pastoral care, apostolate and evangelization can direct words and actions to him. In the analysis of reality, pastoral theology uses the principle of phenomenological induction, thanks to which the directions of religious and socio-cultural changes are discovered and the developmental or regressive tendencies of ongoing processes are identified.
Such an analysis, avoiding generalization of the effects of ongoing phenomena, allows us to focus on a specific person living in the current situation and being directly or indirectly influenced by them. With the help of this analysis, we obtain the correct image of a person. In the context of its needs, pastoral theology looks for specific answers to questions about faith and life, understandable in content and acceptable in its form. Pastoral theology is therefore at the service of the new evangelization, because it allows us to listen to the questions that today's man asks himself and others, understand them and formulate a simple and specific answer in the contemporary language of the new ecclesiology, and, using the forms of the new evangelization, proclaim them to people of the post-Christian era. The world's encounter with the Gospel can only take place within specific values (they cannot be neutral and abstract) and with a specific person in his or her current situation. Excessive generalization of the truths proclaimed and the lack of direct reference to man deprive evangelization and the pastoral activity of the Church of the form of testimony and invitation.

Since the publication of the apostolic exhortation Pastores dabo vobis, pastoralists have often used the definition given by this papal document. I quote: "Pastoral theology is the scientific reflection on the daily growth of the Church in the power of the Holy Spirit in the context of history". It is extremely important that this apostolic exhortation transmits directly to the definition the following statement: "Pastoral theology is not just a skill, a set of indications, experiences and methods. It has the status of a full-fledged theological discipline because it draws from the faith the principles and criteria of the pastoral activity of the Church in history". Among these principles and criteria, the "evangelical discernment of the socio-cultural and ecclesiastical situation in which pastoral activity is carried out" occupies a particularly important place "The knowledge acquired through the study of pastoral theology must be used in practical applications, i.e. in specific forms of pastoral ministry" (Pastores dabo vobis no. 57).
In the traditional view, the first area of study of pastoral theology was the pastoral activity of the Church, in which the hierarchy was the subject and the lay faithful the object. Since pastoral activity was treated as the domain of the ecclesiastical hierarchy, such a way of scientifically studying this ecclesial activity was charged with clericalism. A radical change took place at the Second Vatican Council with the empowerment of the lay faithful in ecclesial activity.
The second area of scientific enquiry for pastoral theology is ecclesiology. Paul VI stressed that it is the Church herself who needs to penetrate herself, to reflect on her mystery and, in order to gain a deeper knowledge of herself, to study more deeply the doctrine of her origin, her nature, the fulfilment of her mission and her purpose. The Pope was aware that this was already a well-known science, but that further research was needed above all in the realisation of God's mysterious plans, revealed through the Church. It is the results of this research that are needed both by the hierarchy and by every person who chooses to follow Christ faithfully.
The third area of research in pastoral theology is "the mysterious plans of God's providence". In the pastoral perspective, it is a matter of isolating, individualising in time, that is to say, in the course of events, in history, those phenomena that can be a manifestation of the Kingdom of God in its mysterious activity, or a manifestation of the possibilities, dispositions, or demands of ecclesial activity.
A fourth area of research in pastoral theology is 'signs of the times'. This involves explaining time, that is, the empirical-historical reality surrounding and affecting people, in the light of the Gospel. Paul VI explains that the discovery of the signs of the times is a work of Christian consciousness and consists in the juxtaposition of faith and life. It is not, however, a matter of artificially and superficially superimposing some 'pious' thought on human experience, but rather of seeking those phenomena which, because of their intrinsic dynamism, because of their obscurity, and sometimes because of their immorality, demand reference to faith, to the Gospel word which would define and redeem them. Interpreting and explaining the "signs of the times" also requires discovering at what point and where they come out of themselves to meet "higher" plans (plans of divine providence), such as the search for unity, peace, justice. In the pastoral study of the "signs of the times" it is also important to know at what point the action of the members of the Church connects with the maturity of favourable circumstances indicating that the hour has come for the simultaneous development of the Kingdom of God and positive transformation in the world.
The fifth area of research in pastoral theology is history, which, according to John Paul II, is the context of the Church's daily growth in the power of the Holy Spirit. The concept of 'history' in pastoral theology is primarily concerned with the present. Of course, what is happening now has a past, but it also has a future. The context of history of which the Pope speaks therefore means the world, but in direct relation to the Church, which lives and acts in it. The world has its history and the Church has its tradition. These two realities come together in the concept of history used by pastoral theology. It should be noted, however, that the contextuality of history is directly linked to the mystery of salvation. The history of the Church and the history of the world begin in the act of creation, the culmination of which is man. However, the Church's mission is primarily linked to the Incarnation and Redemption, i.e. it is oriented towards salvific history. History in pastoral theology is therefore not only facts and events, but it is above all the action of God, who is the Lord of history.
In correctly reading the context of history, pastoral theology must avoid several dangers, pointed out by Paul VI, which stem from the 'attractiveness' of seeking the signs of the times. The first is charismatic prophetism, often degenerating into bigoted imagination. This prophetism gives accidental and insignificant coincidences miraculous explanations. The easy discovery of the signs of the times should therefore be avoided, since the observed facts often offer the possibility of ambiguous judgement by any believer who has the capacity to recognise the signs of God's presence, thoughts and intentions. The possession of the gift of wise clairvoyance, which stems from the sense of faith, therefore requires the assistance of the teaching hierarchical office, especially when the ambiguity of interpretation will need to be resolved either for the certainty and clarity of the truth or for the common good.
The second danger arises from a purely phenomenal observation of the facts from which the indications of the signs of the times are derived. This can occur when facts are taken and defined in purely technical and sociological schemes. Sociology helps in the search for a higher and meaningful sense of these facts, but it cannot be a moral criterion in itself, nor can it replace theology. This new scientific humanism could suppress the authenticity and originality of Christianity and its supernatural values.
In contrast, a third danger arises from giving dominant value to the historical aspect of the problem. The signs of the times pertain to history in the religious field, as evidenced by the fact that the salvific mystery has been brought together in the central event of Christ's historical presence in time and in the world, from which flows the Gospel, the Church and her saving mission. This unchanging element of revealed truth cannot, however, be subject to the vicissitudes of the times in which it is situated and in which it sometimes reveals itself through signs which do not change it, but which allow it to be perceived and realised in the history of humanity.
A sixth area of research in pastoral theology is Christian anthropology, or rather the human person, since all the Church's paths lead to man. This is why John Paul II taught that the Church cannot abandon the human person, whose 'destiny' is inseparably united to Christ. According to the Pope, every human being, in all the unique reality of being and action, consciousness and will, conscience and 'heart', is a 'person' and has his own life story and, above all, his own 'history of the soul'. The greatness of man lies in the fact that, in accordance with the inner openness of his spirit and, at the same time, with the various needs of his body, of his temporal existence, he always writes his personal history through the manifold bonds, contacts, arrangements and social circles which connect him from the moment of his conception with other people. The richness of man is revealed in the truth of his existence and of his being both personal and at the same time "communal" and "social": within his own family and within different communities, environments, within a nation or a people, and also within the whole of humanity. According to the Pope, the human being thus described is the first and fundamental path on which the Church must walk in the fulfilment of her mission. It is the path marked out by Christ himself, which invariably leads through the Mysteries of the Incarnation and Redemption.
The Church should therefore focus her mission on man, since every man has been redeemed by Christ and with every man Christ is in some way united, even if man would not realise it. Since it is man who is the way of the Church, the way of his daily life and experience, of his mission and hardships, the contemporary Church must therefore be aware of his 'situation' again and again. On the one hand are the opportunities for human development, which are constantly being reoriented and thus revealed. On the other hand, these are the dangers that are opposed to "human life becoming more and more human", so that everything that makes up this life corresponds to the true dignity of man.
A new pastoral ministry, a new apostolate and a new evangelisation, and with them new ways of working for the Church, are therefore demanded by the new man, but also by the new situation, the new world, the new challenges of modern times. Alongside the ordinary pastoral ministry, there is therefore an extraordinary pastoral ministry - special and specialised. Extraordinary pastoral care, in all its forms, is aimed at new people, because it takes into account both the weaknesses and the richness of the lives of the members of the Church in the broadest sense of the word. Assuming that there are differences between the two, the need for a very precise discernment of the current situation becomes apparent, and this implies an in-depth sociological (environmental) and psychological (personal) analysis, taking into account the principles of pastoral pedagogy. This is because the new evangelisation and the extraordinary pastoral ministry, in all their forms and manifestations, need a solid foundation of a sound assessment of reality on the one hand and a new theology, adapted to the current situation, on the other.
Contemporary pastoral theology addresses these needs. The interaction between pastoral theology and the humanities and empirical sciences, especially sociology and the psychology of religion, has resulted in the construction of theological paradigms, imperatives, and programmes of action. The rapid socio-cultural changes mean that even the pastoral paradigms most adapted to the present and the "strategy" and "tactics" based on them for the realisation of the Church in the contemporary world are rapidly becoming obsolete. Pastoral theology, however, cannot fit the Church's teaching into knowledge of the world, nor should it limit its analysis of the world picture to dogmatic truths. The task of the theologian-pastoralist is to seek, name and, as a result, make possible ever new relationships between the new face of the mystery of the Church and the changing structures of the world in which new people live. These new relationships cannot be limited to pastoral action, and therefore a new evangelisation and new forms of lay apostolate are needed. This raises new challenges for pastoral theology at the same time.
The renewal of pastoral theology, or more literally, the new pastoral theology, is primarily concerned with the creation of a pastoral ecclesiology, i.e. a knowledge of the life and activity of the Church taking into account the needs of the present time and the demands of contemporary human life. The essence of the new practical theology, however, must be the positive task of building up, shaping, supporting the various forms of the Church's life and activity as it is realised in ever-changing external conditions. The transformations constantly taking place in the world - is on the one hand an open way for positive change, also based on the dialectics of the processes taking place, but on the other hand it is the cause of many pathologies and resulting conflicts, both of an individual and social nature. Alongside the "positive" theology: the theology of love, the theology of the family, the theology of work, the theology of free time, there is therefore a "negative" theology: the "theology" of drug, alcohol and tobacco addictions, the "theology" of aggression, the "theology" of social pathologies. For this is the true picture of the present developed on the basis of the findings of the empirical sciences.
Contemporary pastoral theology makes it possible to interpret the whole of reality theologically, with its splendours and shadows. The picture of man and the world thus obtained, highlighting their "mutability", constitutes the existential basis of pastoral ecclesiology, which aims to create a vision of the Church, not so much in terms of "permanence and continuity" (the object of study of dogmatic and fundamental theology), but above all in terms of her "mutability". The new view of pastoral ecclesiology must take into account the principle of the relative autonomy of earthly reality (see Lumen Gentium 36) and the associated humanisation of the world, the source of which is the dignity of man redeemed by Christ. Man learns about this dignity from the Gospel proclaimed by the Church. The dignity of the person does not consist in absolute autonomy (cf. Lumen Gentium 20), but in relative autonomy, the basis of which is man's reference to the transcendent Mystery (cf. Lumen Gentium 12; 14-16; 36). The summit of man's dignity is to be open to the Infinite, to the Mystery that constitutes him. In doing so, it should be noted that for Christians the only perfect image of man is the person of Jesus Christ. Hence, the human orientation towards perfection is no "utopia", but means striving, with the help of grace, for the fullness that Jesus of Nazareth reflects and offers to human beings through the gift of participation in his Spirit.
Pastoral theology has developed two basic concepts that define the pastoral activity of the Church: salvific mediation and salvific process. Generally speaking, salvific mediation is all the activity of the Church within the framework of the fulfilment of the three functions of Christ: teaching (prophetic), priestly (liturgical) and pastoral (royal), whose aim is to bring about the saving work of Jesus Christ in the lives of individuals and groups. On the other hand, the process of salvation is man’s response to the word of God, who through faith enlivened by love and strengthened by hope strives for personal union with God. The act of faith is always a free decision of the Christian, in which the grace of God participates, but it is led and assisted by the saving mediation of the Church. In making this clear distinction between mediation and the process of salvation, one must determine their mutual relationship.
The proper relationship between mediation and the process of salvation can be determined by reference to the new evangelization. It fulfils a dual role in the life of the Church’s communion. On the one hand, its main objective is the formation of mature ecclesial communities (evangelization – the proclamation of the Gospel to individuals and groups of people living in different situations, environments and cultures, which means that it does not only take place in ecclesial communities, but should take place wherever there is an evangelizer). On the other hand, however, evangelization must lead to a faith which is adherence to the person of Christ and to his Gospel, an encounter and sacramental communion with Christ, a life of love and service (ChL 34). In the latter sense, evangelization ceases to be an action, but becomes a Christian’s participation in the mission of Christ and of the Church, which transforms his daily life in the world. This participation is the basis and condition of every fruitful apostolate.
The vocation of the lay faithful is to live in a world that God wishes to transform in Christ into a new creation (DA 5). The laity should take up the task of renewing the temporal order as their own task and fulfill it directly guided by the light of the Gospel and the spirit of the Church (DA 7). Concrete tasks arise from this for the Christian, whose right and at the same time duty is to know the world, get involved in its affairs and events, serve people and participate in society. The order of temporal affairs can include personal and family possessions, culture, economic affairs, arts and professional activities, political institutions, international relations and the like. Their development and progress is the fulfillment of God's plan and is not only an aid to man's attainment of the ultimate goal, but also has its own value implanted in them by God (cf. DA 7).
The main goal of the apostolate, however, is to transmit the Gospel to people (DA 31). For this reason, the laity are to engage in dialogue with believers and non-believers and to undertake various individual and collective initiatives. According to Vatican II, community action is of particular importance: the pooling of the forces of many individuals, even within the framework of specific forms of organization, often makes it possible to achieve all the goals set by the lay apostolate (DA 18). However, there are situations in which the individual apostolate becomes more important. It is about direct contact with another human being, also in the sense of: with every human being encountered, and this is connected with the need to take individual actions. Mutual exchange of opinions and experiences, contact with people engaged in similar activities can prove very helpful in initiatives undertaken by individual Christians from below. Generally speaking, it can be said that the apostolate of the laity is a presence in the world, but more discreet, undeclared and undemonstrative. It is also a more universal (everywhere) presence, because the laity reach where the unsecular apostles cannot reach (cf. CCC 33), and moreover it is a personal and permanent presence. It can be said, therefore, that thanks to the lay faithful, the Church reaches with her evangelizing-apostolic mission everywhere and to everyone.
The need for the approval of the hierarchy for the activities of the lay faithful in the Church must not limit their creative efforts to fulfil their apostolic mission. Recognition on the part of the hierarchy is often added to existing apostolic initiatives, although in the mandate or canonical mission the initiative of the clergy may often take the lead. Nevertheless, it is a fact that the various forms of lay apostolate are always the work of their own free choice (DA 24). This lack of initiative by the laity is one of the specific features of their apostolate. The Second Vatican Council calls it apostolate “on the part of the world” (DZ11).
The evangelizing and apostolic tasks carried out by all the members of the ecclesial community are strictly dependent on the pastoral functions performed by the non-secular. In order to define their interrelationship, it is necessary to clarify the concept of pastoral care. According to W. Piwowarski, “pastoral ministry is a strategy of the whole Church, which, based on scientifically developed theological models, imperatives and programmes of action, develops initiatives aimed at updating the salvific work of Christ in the present. ” In view of the changes taking place both in the Church itself and in the world, as well as the new challenges of evangelization and apostolicism connected with them, there is a need to complete and develop this definition.
In the definition of pastoral ministry, anthropological and personal elements must first be taken into account. John Paul II drew special attention to them: “Man is the first way on which the Church must follow in the fulfilment of her mission, he is the first and fundamental way of the Church, the way marked out by Christ himself (. . . ) a way which leads, as it were, at the root of all the ways on which the Church must follow, since man - everyone without exception - has been redeemed by Christ” (RH 14). Therefore, the new pastoral ecclesiology cannot fail to look at the Church from a human perspective, taking into account the dignity of the human person and the value and dignity of human life.
The new pastoral ecclesiology must first of all show the Church as “a sacrament in Christ, a sign and instrument of interior union with God and of the unity of the whole human race” (CCC 1); she is “a powerful seed of unity, hope and salvation” (CCC 9). The ecclesial community realizes this truth by fulfilling the evangelizing vocation of proclaiming to all people the truth about man based on the teaching of Christ. At the heart of the Gospel is love, which commands us to look at another person (friend or foe) and to receive him as our neighbour. Pastoral reflection on the essence of the Church’s communion must therefore take into account two principles: on the one hand, unity and equality of all people on the salvific plane, and on the other hand, unity and equality on the existential plane.
The Church’s pastoral activity should emphasize the importance of the humanization of the world, which is rooted in the dignity of man redeemed by Christ. It is also the basis of equality and unity of all human beings on the existential plane. Today, this “unity of the world, in other words, the unity of the human race, is seriously threatened” (SRS 14) for political, economic or cultural reasons. John Paul II thus calls for the building of a “civilization of love”, which can be considered the goal of all efforts aimed at creating more human relations in the world. To accomplish this task, the Church needs the truth about man, which she seeks in the person of Christ and his Gospel, and not in the world.
The renewal of the Church in the broad sense and all initiatives aimed at enabling her to carry out her mission of salvation can bring positive results if it is the common work of all the disciples of Christ. Such action must, however, be based “on a faithful awareness of the vocation and responsibility for that particular grace, one and unique, by which every Christian builds up the Body of Christ in the community of the People of God. This principle, which is the key rule of all Christian “praxis”, apostolic and pastoral “practice”, the practice of interior life and social life, must be applied to each and every one in proportion” (RH 21).
From the reflections so far it follows that the renewal of the Church cannot be entrusted to some persons, even those who are well prepared for it, to any separate groups or specialized institutions, because this task rests with all Christians. Even if individuals, groups, movements, organizations and institutions with varying degrees of connection with the life and activity of the Church are effectively involved in this renewal, the overriding goal of such action always remains the building up of the Body of Christ. This is the fundamental principle of the renewal of the Church. “And the Pope must apply it to himself and to every Bishop. Priests, men and women religious must remain faithful to this principle. Spouses and parents, women and men, people of all walks of life and professions, from those with the highest social status to those who perform the simplest jobs, must shape their lives according to it. This is precisely the principle of this “kingly ministry” which enjoins each of us, following Christ’s example, to demand of ourselves what we are called to do and to which, in accepting the vocation, we have committed ourselves with God’s grace” (RH 21).
Further, John Paul II draws attention to the importance of every Christian’s own gift in the context of fidelity to his vocation and responsibility for the life of the ecclesial community. “In the Church, as the communion of the People of God, guided from within by the action of the Holy Spirit, each one has his own ‘gift’, as Saint Paul teaches. Paul. This “gift”, which is his own vocation, his own participation in Christ’s saving work, at the same time serves others, builds up the Church and builds fraternal communities in the various spheres of human existence on earth” (RH 21). The Pope thus outlines the main direction of pastoral activity. It is to educate all Christians to be responsible for the Church, for its development (one of the elements of pastoral pedagogy). All Christians are united in this responsibility by fidelity to their own vocation. Every action “in a human way” has a pastoral dimension if it serves to build up the Body of Christ in the community of the People of God.
Taking into account the results of theological reflection to date, the following descriptive definition of pastoral ministry can be given. It is the organized salvific activity of the Church, to which all Christians belong by virtue of a special vocation combined with the action of grace and form it by being in communion with Christ himself. All the baptized take part in the pastoral ministry in accordance with their own vocation, which gives rise to specific evangelizing and apostolic tasks. The motive of pastoral activity is the responsibility of all disciples of Jesus for the life of the Church and the realization of her salvific mission. Pastoral care includes the faithful who are aware and consistent, as well as those who are poorly aware and inconsistent in professing their faith in Christ, enabling them to encounter God and enter into dialogue with him, as well as to remain in ecclesial communion. The aim of the pastoral mission is to build up the Body of Christ and to serve every person called and called through the proclamation of the Word of God, the celebration of the Sacrifice and the Sacraments, interpersonal religious contacts, the Christian witness of a life based on truth and love, and the service of the community in a broad sense. The actualization of Christ’s salvific mission takes place in the changing conditions of human life, which constantly reorient and thus reveal its potential, but at the same time create dangers, which are all contrary to the true dignity of the human person and to the humanization of his life. The pastoral ministry also has a missionary-ecumenical dimension, because the evangelizing-apostolic mission of the Church is addressed both to non-believers and to the followers of other religions and to the faithful of other Christian denominations.
The concept of pastoral theology presented above allows a new definition of pastoral theology. Pastoral theology is a science which, on the basis of the principle of phenomenological induction, constructs a picture of actual reality and, with the help of the principle of deduction, determines the directions of its theological interpretation. Pastoral research aims to develop theological paradigms for the witness of faith in a specific and current situation, as well as corresponding imperatives and programmes of action, which will enable the mission of salvific mediation to be fulfilled adequately and fruitfully. Pastoral theology also makes it possible to know, show and introduce into the present, concrete reality the religious and existential values of evangelical values, as well as the teaching and experience of the Church, especially in those areas of life where the contemporary Christian has the greatest potential for humanizing his life, and also in those areas where his human dignity is most threatened.
This definition needs to be clarified. In the field of pastoral theology, the tension between the concrete reality and the real truth of salvation and the experience of the Church in its knowledge, proclamation and realization is most clearly evident. It is not the task of pastoral theology to “direct” the changes taking place in the world, since their pace and extent depend only in part on the activity of the Church. The processes that take place are in themselves a challenge for the Church, and their effects are felt in the ecclesial community because of the problems that the faithful encounter in their daily lives. Underlying this approach to the changes taking place in the world is the truth of God’s providential influence on the history of the world, in which the work of salvation is carried out, as well as the principle of the relative autonomy of earthly realities. In these changing conditions of world history, the Church fulfils the mission of salvific mediation, bringing into the present situation the redemptive work of Christ. Thus, the Church does not need the legitimacy of its activity derived from pastoral theology. The authenticity of the Church’s action is evidenced by the fact that the Church lives and acts on the basis of Christ’s mandate. The Church fulfills her mission through pastoral ministry, apostolate and evangelization.
Pastoral theology, by developing theological paradigms and corresponding imperatives and programmes of action, protects the activity of the Church against manifestations of the “idealization” of her relationship with the world and the changes taking place there. At the same time, it makes it possible to bring the world closer to the Church, because she possesses a concrete knowledge of the world acquired through knowledge based on the principle of phenomenological induction. The knowledge of concrete reality and the construction of its image requires the cooperation and involvement of many humanistic and practical fields of science: sociology, psychology, pedagogy, praxeology, while preserving their distinctiveness, autonomy and independence, but with a focus on the activity of the Church. This orientation has a social character and therefore allows us to use the results of studies from non-atelogical fields of knowledge for theological interpretation of the current picture of reality. The aim of this theological interpretation is to discover and identify empirical references (equivalents) to the truths of salvation.
Theological analysis and interpretation benefit from ecclesiology, which is based on the principle of deduction, since the particular truths of salvation are emphasized in relation to a concrete, real, present reality, whose constant changes, in all its components, condition the life of contemporary man, revealing his possibilities for development, but at the same time revealing the dangers that may threaten his dignity and the humanization of life. The starting point for theological reflection on the Church is the evangelical “model” of the Church. In ecclesiology, therefore, no new model is created, but through theological reflection it is better understood and, at the same time, its values are discovered and appropriately emphasized in the context of the changes taking place in the world in which the Church lives and works. Pastoral ecclesiology thus draws from the “treasury of Christ’s teaching” new truths addressed to a new person living in a new situation, which presents new opportunities and new dangers. The Church has the duty to proclaim and transmit the whole truth of salvation, but at the same time she has the right to put new emphasis on the truths proclaimed and to shed light on the truths most needed and adequate to the needs arising from the new situation. In pastoral ecclesiology, then, it is a matter of preserving the whole and sound teaching of the Gospel and the truth of salvation, to reach with it a man who must understand it and at the same time know what to do with it. Pastoral ecclesiology is directed to man, who is the way of the Church.
Pastoral ecclesiology must also adopt, as a second premise, the biblical “model” of the world and man, because the whole truth about the world and man has been revealed. The humanities and the empirical sciences serve the knowledge of the world and of man by examining their fundamental nature and the changes that take place, which either stimulate the development and enrich man in a concrete, current reality, or create threats to his being and existence, disrupting the social order and even leading to physical catastrophe. The image of man and the world in which he lives, created on the basis of the results of research, is very often “idealized” because they are the result of “cold” knowledge. In the interpretation of such knowledge, one easily falls into generalizations and generalizations of conclusions, and this leads to the “idealization” of the known reality. The interpretation then uses terms such as: “Polish youth reject moral authority”, assuming that it refers to all youth, and at the same time suggesting that this phenomenon may have a broad and long-lasting social impact. These are, however, only phenomena behind which the person of a person living in a concrete, present reality is hidden. Pastoral activity, apostolic activity and the new evangelization are to be directed to such a specific person. The sociological or psychological interpretation itself thus distorts the picture of reality, because it does not sufficiently take into account the “phenomenon” of the changes taking place and is devoid of theological vision of man and the world. This is also the source of unfulfilled prophecies based on the results of sociological research: about the fall of the popular church and popular piety, about the disintegration of mass pastoralism, about the de-Christianization of the young generation.
The results of sociological and psychological research can be used in pastoral theology and, using the principle of phenomenological induction (existential principle), when analyzing and interpreting the current image of reality, indicate specific manifestations of changes taking place in the world, in man and his existence, without losing their universal significance. and without losing the fundamental truth revealed about man and the world. The task of pastoral theology is to extract from the general picture of reality those issues that refer to a specific person living in the current situation, so that pastoral care, apostolate and evangelization can direct words and actions to him. In the analysis of reality, pastoral theology uses the principle of phenomenological induction, thanks to which the directions of religious and socio-cultural changes are discovered and the developmental or regressive tendencies of ongoing processes are identified.
Such an analysis, avoiding generalization of the effects of ongoing phenomena, allows us to focus on a specific person living in the current situation and being directly or indirectly influenced by them. With the help of this analysis, we obtain the correct image of a person. In the context of its needs, pastoral theology looks for specific answers to questions about faith and life, understandable in content and acceptable in its form. Pastoral theology is therefore at the service of the new evangelization, because it allows us to listen to the questions that today's man asks himself and others, understand them and formulate a simple and specific answer in the contemporary language of the new ecclesiology, and, using the forms of the new evangelization, proclaim them to people of the post-Christian era. The world's encounter with the Gospel can only take place within specific values (they cannot be neutral and abstract) and with a specific person in his or her current situation. Excessive generalization of the truths proclaimed and the lack of direct reference to man deprive evangelization and the pastoral activity of the Church of the form of testimony and invitation.

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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

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