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Dialogicity of faith: Tomáš Halík, Joseph Ratzinger and Józef Tischner

100%
Manikowski M.
Logos i Ethos
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2019
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vol. 51
EN
In the philosophical analysis of the phenomenon of faith, especially in the context of the man in whose life the faith is the response, we concluded that faith has the dialogical character, that means that faith existed only in the dialog – in the dialog with God, in the dialog with another man, in the dialog with community. The dialogical faith points that the man, like in the patristic and contemporary orthodox theology, is the being which exists only for the another, and existed in that kind it is truly the person. This is also the main thesis of the philosophy of dialogue.
2
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Dialogue in teacher qualitative inquiry: does it affect teacher-researchers and their learners or not?

100%
Wiśniewska D.
Glottodidactica
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2011
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vol. 38
83-94
PL
The aim of this study was to explore: 1) whether the student-teachers (as researchers) enter into a dialogue with their learners (the researched) in the course of their research; 2) what is the nature of this dialogue; 3) what role this dialogue plays in the teachers’ and the learners’ lives. In this study I draw on teachers’ narratives which were stimulated by questions which emerged after having read the research chapters of MA theses written in the field of EFL learning and teaching.
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Transdisciplinary Methodology of the Dialogue Between People, Cultures, and Spiritualities

100%
Nicolescu B.
Human and Social Studies
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2015
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vol. 4
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issue 2
15-28
EN
When two people try to communicate there is, inevitably, confrontation: representation against representation, subconscious against subconscious. As this confrontation is subconscious, it often degenerates into conflict. A new model of civilisation is necessary, whose keystone is the dialogue between human beings, nations, cultures and religions for the survival of humanity. Inthe formation of a new model of civilization, the methodology of transdisciplinarity is crucial.
4
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La fraternite dans „Fratelli tutti” et dans la spiritualite franciscaine. Points de rencontre

89%
Carbajo-Núñez M.
Studia Elbląskie
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2022
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vol. 23
261-283
EN
This article presents some points of convergence between the Franciscan perspective and the encyclical Fratelli tutti on fraternity. The Pope teaches that « it was the evangelical witness of St. Francis, with his school of thought, that gave the term fraternity the meaning it then preserved over the centuries. » The first part of the article focuses on how Francis of Assisi and the Franciscan tradition have developed the concept of fraternity. The second part studies it on the encyclical Fratelli tutti. It is emphasized that both the Franciscan tradition and Fratelli tutti offer a Trinitarian and Christological perspective that goes beyond the usual way of understanding it in our society.
FR
Cet article présente quelques points de convergence entre la perspective franciscaine et l’encyclique Fratelli tutti sur la fraternité. Le pape enseigne que « c’est le témoignage évangélique de saint François, avec son école de pensée, qui a donné au terme de fraternité le sens qu’il a ensuite conservé au cours des siècles “. La première partie de l’article se concentre sur la façon dont François d’Assise et la tradition franciscaine ont développé le concept de fraternité. La seconde partie l’étudie sur l’encyclique Fratelli tutti. Il est souligné que tant la tradition franciscaine que Fratelli tutti offrent une perspective trinitaire et christologique qui va au-delà de la manière habituelle de la comprendre dans notre société.
5
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Křesťanská etika versus manželství a rodina v sekularizované společnosti: konfrontace nebo dialog?

88%
Šrajer J.
Studia theologica
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2017
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vol. 1
167-182
EN
The article reflects the argumentation, content and presentation of the positions of Christian ethics, or more precisely, the Magisterium's positions on marriage and family, in the context of societal trends, challenges and confrontations. The article primarily emphasizes the conciliar paradigm with its openness to dialogue with the world and perceptiveness of the needs of contemporary man. This paradigm introduced a new concept of the marriage and family. The article attempts to demonstrate that Pope Francis has updated the conciliar paradigm. The Pope holds the position that the Church should be close to people in their life situations and that the message of the Church should be comprehensible and attainable.
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FAMILY RELATIONSHIPS AND POLAR OPPOSITION: BEING EQUAL WHILE REMAINING DIFFERENT

88%
Carbajo Nunez M.
Forum Teologiczne
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2021
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vol. 22
61-80
EN
On the fifth anniversary of Amoris Laetitia, this article focuses on the importance of family relationships in our globalized world. The family allows everyone to feel equal while remaining different. In tune with Romano Guardini, Pope Francis uses the dialectic of polar opposition to describe the unity in diversity typical of authentic family life (part 1). He notes, however, that the technocratic paradigm, homogeneous and one-dimensional, cancels out this dynamic, thus opening the way to globalized indifference and the throwaway culture (part 2). Therefore, the Pope invites us to rebuild family relationships and preserve polar opposition at our four fundamental levels: spiritual, personal, social and natural (part 3).
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Complaining Decreases the Efficiency of Dialogue as a Method of Social Influence

88%
Białek M., Domurat A.
Management and Business Administration. Central Europe
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2015
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issue 1
32-48
EN
Purpose: The aim of the paper is to examine the efficiency of complaining as a method of social influence (Doliński, 2005). In Polish culture, complaining seems to be an efficient technique for initiating a dialogue, potentially increasing the effectiveness of persuasive messages expressed in a conversation. Methodology: The hypothesis was tested in two natural experiments. In the first one, a random sample of persons (n=246) were asked to let the experimenter through to the checkout counter at a supermarket. The request was preceded either by (1) a dialogue, (2) a complaint, or (3) no prior contact. It was either substantially or seemingly justified. In the second study, customers in a shop (n=46) were invited to pursue conversation initiated with (1) a positive statement or (2) a complaint regarding an extensive range of products. Findings: Study 1 proved that a seemingly justified request preceded by complaining is less effective (65.6 per cent) than a request preceded by a dialogue (93.8 per cent); this result is similar to the result of the control group (53.1 per cent). When the request was substantially justified, both dialogue and complaining seemed equally effective (86 per cent and 90 per cent respectively) – more effective than the results of the control group (46 per cent). In Study 2, positive and negative remarks initiating a conversation triggered similar responses in terms of willingness to pursue the dialogue (73.1 per cent and 78.3 per cent respectively). Constraints to research: Natural experiments presented in the paper were not controlled for such variables as environmental factors or individual differences. Originality: Complaining has never been subject to systematized examination as a method of social influence.
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L’approccio pastorale dialogico alla luce del Sinodo

88%
Kraner D.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
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2023
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vol. 13
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issue 1
173-187
EN
The study sheds light on the problem of communication in the Church and proposes a model of dialogical communication based on data analysis. It must be in harmony with the content of speculative theology, but at the same time it must meet the linguistic needs of the present time. Pope Francis, with the Synod, is channeling many changes in the right direction. Empirical analyses of media coverage of representations of the Catholic Church, provide further support for this theme. On the one hand, we have the press in Slovenia, which is saturated with news about the Church, and on the other hand, we have Radio and Television, which are undernourished. Often, the Church is presented along with celebrities, celebrations, politics and charity work. If we take into consideration the dialogical model of communication, these issues can be entry points for better and more qualitative communication.
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Introducing a Structured Format for Learner Selfassessment: the Tutor’S Perspective

75%
Jacobs C., Winnard Y., Elliott V.
European Journal of Open, Distance and E-Learning
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2014
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vol. 17
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issue 2
160-171
EN
This paper describes our experience of introducing a structured format for students requesting formative feedback on draft work. Initially the aims were to encourage the development of selfassessment skills in distance-learning students and to develop the dialogue between student and tutor. In 2013 we considered the benefits of this initiative could be applied to campus based students with a similar profile. The experiences of staff involved in this process were collated and the advantages and challenges recorded. Our experience confirms this process results in high quality, specific and consistent feedback which can impact on students’ success in summative assessment. The development of trust in the process results in useful dialogue and increased self-esteem as students gain confidence in their critical-thinking skills. An unexpected benefit shows students utilise the process to express anxieties about, not only their studies, but personal and work challenges, thereby enabling us to provide additional support. The most challenging aspect for tutors is the time required to provide feedback in this format. This process highlights distinct benefits for students and in our view these outweigh the issue of tutor time, but resources need to be addressed before it can be used effectively for larger cohorts.
10
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UKRAINIAN COMMUNITY IN POLAND IN THE CONTEXT OF POLISH-UKRAINIAN DIALOGUE

75%
Drozd R.
Ars inter Culturas
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2018
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vol. 7
17-34
EN
The Ukrainian community in Poland has actively participated in the process of Polish- Ukrainian dialogue and reconciliation. Tragically experienced due to the Polish-Ukrainian conflict during the Second World War and displacement to the Soviet Ukraine and within the “Vistula” Action, the majority of the community’s members understood that if they want to live in harmony with Polish neighbours, they should join the Polish-Ukrainian historical dialogue. Hence the initiatives and gestures of reconciliation, supporting the actions of the Polish and Ukrainian authorities in this direction and the hierarchies of churches in Poland and Ukraine. This dialogue, however, encountered resistance from Polish and Ukrainian nationalist circles, who blame the other side for the harm they suffered.
11
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Islam und Christentum. Exemplarische Einblicke in Exklusion und Inklusion im Religionsunterricht

75%
Grümme B.
Polonia Sacra
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2018
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vol. 22
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issue 4(53)
151-166
DE
Der Dialog zwischen Christentum und Islam ist schwierig. Er kann nur erfolgreich sein, wenn er nötige Differenzierungen und zugleich die wirtschaftlichen, historischen und kulturellen Verwurzelungen berücksichtigt. Theologisch ist dafür aber auch ein angemessenes Wahrheitsverständnis erforderlich. Erst vor diesem Hintergrund ist dann ein Interreligiöses Lernen möglich. Um die eigenen Ziele der Begegnung, der Anerkennung und des Dialogs zu erreichen, sind hierfür freilich die Mechanismen des Lernens selber selbstkritisch zu analysieren. Sonst wird ein solches Interreligiöses Lernen als verkennende Anerkennung verfehlt.
EN
The dialogue between Christianity and Islam is difficult. It can only be successful if it takes into account the necessary differentiations and at the same time the economic, historical and cultural roots. Theologically, however, a proper understanding of the truth is required. Only then is inter-religious learning possible. In order to achieve one’s own goals of encounter, recognition and dialogue, the mechanisms of learning itself must be self-critically analyzed. Otherwise, such interreligious learning will be missed as a misconception.
12
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Znaczenie i specyfika dialogu w katechezie

75%
Wrońska H.
Seminare. Poszukiwania naukowe
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2013
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vol. 33
39-50
EN
Catechesis is intrinsically geared towards the salvific process which goes on between God and man. This process has the structure of an interpersonal dialogue. The task of catechesis is to help young people to engage in a dialogue with God. In the structure of catechesis, pride of place goes to personal contact. It consists in the sharing of the experience of faith and human values which takes place as part of a common search for the will of God. Catechetical dialogue should be characterized by a pursuit of truth; clarity of expression; respect for the other person; transcending one’s thought patterns in order to find new possibilities for understanding and constructive cooperation through a shared quest; and the ability to remain silent and open up to the other person to understand their viewpoint from the inside.
13
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Dialog mezi teologií a ostatními vědami: Jeho důležitost a jeho realizace na Cyrilometodějské teologické fakultě Univerzity Palackého

75%
Krumpolc E.
Studia theologica
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2013
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vol. 15
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issue 4
125-133
EN
On the basis of the document Theology Today issued by the International Theological Commission (ITC), as well as the document Gaudium et spes of the Second Vatican Council, the paper deals with the task of theological faculties to educate specialists for a dialogue between theology and other sciences. It analyses how Sts Cyril and Methodius Theological Faculty of Palacký University in Olomouc had been coming to terms with this role over the last fifteen years and how it would be suitable to develop these activities in the future.
14
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Dialog polsko-rosyjski. Obszary współdziałania, nadzieje i ograniniczenia

75%
Kabzińska I.
Etnografia Polska
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2011
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vol. 55
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issue 1-2
71-96
EN
Recently, there have been in Poland and in Russia a lot of rumor about necessity of changes in Polish-Russian relations, overcoming the conflicts and conducting the systematic dialogue. In 2008, after a several year break, the Polish-Russian Group on Difficult Matters started its activities. In 2011 there was established Polish-Russian Centre for Dialogue. Both of these institutions focus among others on the development of scientific cooperation between Poland and Russia, publication of works on the history of both countries and Polish-Russian relations, popularization of cultural heritage of Poles and Russians as well as on making a young generation interested in the Polish-Russian matters. Support given to the idea of dialogue is supposed to ease the influence of negative stereotypes and prejudices in Polish-Russian relations. The author is skeptical about idea of dialogue in the international relations, even though she thinks such activities have significant meaning. This article discusses the strategies of historians’ debates as well as what Polish and Russian societies expect from the dialogue conducted by scientists and politicians. It shows how mass medias popularize the idea of dialogue and shape Polish-Russian relations. The author positively evaluates that no references are made to the idea of Slavic commonwealth in official documents and talks concerning the Centre for Dialogue. This idea has never been popular in Polish society, and on the other hand, in Russia the concept of Slavic commonwealth included (and still does) mainly Eastern Slavs.
15
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„Společně kráčet již znamená vytvářet jednotu“. Ekumenismus v pojetí papeže Františka

75%
Svatoň R.
Studia theologica
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2019
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issue 4
149-173
EN
The impulses of Pope Francis concerning the unity of Christians are based on his way of thinking, which is shaped by spiritual depth, theological study and life experience. The text examines the sources of Bergoglio’s forma mentis in Jesuit spirituality, in the philo- sophy of Romano Guardini, and in the historical context of Latin America in the second half of the twentieth century. The focus here is on the antinomic understanding of reali- ty as the core of Bergoglio’s intellectual world, which allows him to formulate a pastoral programme of “culture of encounter” that becomes a means of reconciliation in society, in the Church, but also among Christians. Subsequently, the key features of Francis’ understanding of ecumenism are presented on the background of these realities. Continuity with the previous Magisterium teachings as well as new impulses of the contemporary Roman Pontiff are illustrated with the example of the antinomic perception of unity as a manifestation of Catholic universality, on the role of the Holy Spirit in the ecumenical process and on the conversion of the heart, which constitutes the spiritual precondition of any attempt at unity.
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Jeden Bóg – wiele imion. Teologiczne interpretacje imienia Bożego w chrześcijaństwie oraz islamie

75%
Kaczmarek P.
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2021
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vol. 30
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issue 1
49-62
EN
Since the Second Vatican Council, the question of dialogue between Christianity and Islam has taken a special development. The Church tried to get to know Islam in various ways. One of the questions arising from the output of the dialogue is as follows – are we talking about the same God or another? The article considers this issue. First, it is discussed the meaning of God’s name in the Bible, especially in the Old Testament. Then the topic of meaning of God’s name in Islam was taken up. It is complemented by the Christian message about Jesus Christ. It is in him that God makes his name definitively complete. Therefore, it should be emphasized that the interpretation of God’s nam eis different in Christianity and Islam.
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Le Seigneur m’a donne des freres et des soeurs. François d’Assise, inspirateur de l’encyclique Fratelli Tutti

63%
Carbajo-Núñez M.
Studia Elbląskie
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2022
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vol. 23
241-260
EN
This article presents Francis of Assisi as an inspiring model of the universal fraternity proposed by the encyclical Fratelli tutti. The Pope asserts that «it was the evangelical witness of St. Francis, with his school of thought, that gave the term fraternity the meaning it then preserved over the centuries». Universal fraternity requires the harmonious development of our four fundamental relationships, something which is evident in both Francis of Assisi(part 1) and the encyclical Fratelli tutti (part 2). Inspired by saint Francis, the Pope invites us to welcome all human beings as brothers and sisters and thus to dream together «as a singlehuman family».
FR
Cet article présente François d’Assise comme modèle d’inspiration de la fraternité universelle proposée dans l’encyclique Fratelli tutti. Le pape affirme que « le témoignage évangélique de saint François, avec son école de pensée, a donné au concept de fraternité le sens qu’il a conservé au fil des siècles ». La fraternité universelle exige le développement harmonieux de nos quatre relations fondamentales, ce qui apparaît clairement tant dans François d’Assise (première partie) que dans l’encyclique Fratelli tutti (deuxième partie). Inspiré par saint François, le pape nous invite à accueillir tous les hommes comme des frères et des sœurs et ainsi à rêver ensemble « comme une seule famille humaine ».
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Dialektyka komunikacji: dyskurs i dialog. Viléma Flussera komunikologiczna diagnoza polityki

63%
Wiatr P.
Kultura – Media – Teologia
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2015
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issue 21
39 - 51
EN
The aim of this article is to introduce a Polish reader to the communicological thought of Vilém Flusser. It analyses Flusser's understanding of discourse and dialogue categories in the context of his philosophy of communication, and also points out theirs roots, as well as outlines some general concepts, of which they are an essential components. Moreover, in the last part of article, I will try to present how the author of Towards a Philosophy of Photography is applying his considerations about discourse and dialogue to the assessment of contemporary political condition.
PL
Celem niniejszego artykułu jest przybliżenie polskiemu czytelnikowi komunikologicznej myśli Viléma Flussera. Analizie poddano Flusserowskie rozumienie kategorii dyskursu oraz dialogu w kontekście jego filozofii komunikacji, a także wskazano ich źródła oraz zarysowano bardziej ogólne koncepcje, których stanowią ważny składnik. Ponadto, w ostatniej części artykułu postaram się pokazać, w jaki sposób autor Ku filozofii fotografii aplikuje swoje rozważania nad dyskursem i dialogiem do diagnozy współczesnej kondycji politycznej.
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Misje i dialog – soborowy dualizm?

63%
Sakowicz E.
Nurt SVD
|
2016
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issue 2
304-313
PL
Autor stawia tezę, że w ewangelizacyjnej misji Kościoła nie ma sprzeczności pomiędzy misjami a dialogiem. Pismo Święte – najważniejsza księga misjonarza i vademecum misyjne – stanowi księgę dialogu. W soborowym aggiornamento dialog okazał się ważnym faktorem, „kluczem” do otwierania ludzkich umysłów i woli na wartości reprezentowane przez innych. W ujęciu autora misje i dialog to pojęcia „bliskoznaczne”, gdyż wyrażają jedną misję Kościoła: głoszenie ludziom zbawienia w Jezusie Chrystusie (zob. RM 1-2,4,11). W doktrynie ukazującej istotę, sens i przesłanie misji wyróżnia się aspekty: trynitarny, chrystologiczny, pneumatologiczny oraz eklezjologiczny. Każdy z nich wyraża i realizuje misję we właściwym sobie klimacie dialogu. Autor akcentuje rolę dialogu w procesie preewangelizacji – przygotowania do głoszenia Ewangelii. Misjonarze oraz promotorzy dialogu nie mogą ukrywać motywów swojego zaangażowania w przestrzeni pozachrześcijańskiej. Kamuflowanie argumentów generuje dualistyczną interpretację tych dwu sprzężonych ze sobą działań – misji i dialogu.
EN
The author puts forward a premise that there is no contradiction between ”mission” and ”dialogue” in the evangelisation activities of the Church. The Holy Bible, the most important book of the missionary, his vademecum, is the book of dialogue. Dialogue was a key factor for the aggiornamento of the Second Vatican Council, opening up minds and hearts to see valuable things in various worldviews. Mission and dialogue are almost synonymous, since both terms express the one and same mission of the Church: the proclamation of salvation through Jesus Christ to all people (see RM 1-2,4,11). The essential meaning and purpose of the doctrine of mission communicates itself in four ways: trinitarian, Christological, pneumatological and ecclesiological. Each of these ways expresses and fulfils mission in its own, proper climate of dialogue. The author stresses the role of dialogue in ”pre-evangelisation”, that is, preparation for the proclamation of the Gospel. Missionaries and advocates of dialogue cannot conceal their motivations in their involvement in the non-Christian sphere. Camouflaged ”mission intentions” generate the dualistic interpretation of those two intertwined activities: mission and dialogue.
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Ignác Veselý: teolog mezináboženských vztahů a překladatel Koránu

63%
Franc J.
Studia theologica
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2014
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vol. 4
192-210
EN
The paper deals with the Czech theologian and Catholic priest Ignac Vesely (+1964) and his contribution to inter-religious relations between Christianity and Islam. The paper summarises his texts published in the periodical Journal of the Catholic Clergy (Časopis katolického duchovenstva) and describes his translation of the Koran (the first in the history of the Czech language) from Arabic to Czech. Ignac Vesely is presented as one of the predecessors of the declaration on the relation of the Church with non­‑Christian religions of the Second Vatican Council, Nostra aetate.
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