Robert M. Rynkowski, in his article “Teologia spotkania i dialogu” (Theology of Encounter and Dialogue), offers a compelling and theologically rich reflection on the nature of theology, challenging traditional academic approaches and inviting a more inclusive, dialogical, and experiential understanding of the field.
He begins by noting the confusion—both among the general public and within theological faculties—about what theology truly is. While etymologically „theology” (from theos and logos) suggests a “science of God,” this traditional categorization falls short, especially when theology is treated like other empirical sciences. Rynkowski points out three main challenges: (1) God is not an object of observation like in natural sciences, and the theologian is personally involved in the object of study; (2) theology has a pastoral and existential function, unlike purely academic disciplines; and (3) theology takes many forms—even poetry, mysticism, and popular spiritual writing may be genuine theological acts.
Rynkowski’s Definition of Theology
“Theology in the strict sense is a rational human conversation about the encounter with the revealed God, in which God Himself participates.”
This definition expands on an earlier one by Tomasz Węcławski and stresses the personal, dialogical, and relational nature of theology. It affirms that theology:
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Is not just about God but involves an encounter with God.
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Requires rational articulation, avoiding both uncritical mysticism and sterile academicism.
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Embraces all sincere attempts—by both professionals and laypeople—to understand and express the experience of divine revelation.
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Extends beyond texts to spoken word, images, music, film, and internet discourse, recognizing that meaningful theological reflection often arises outside academic institutions.
Key Implications
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Not all academic theological works meet the relational and dialogical criterion. The definition questions whether theology is truly occurring if it lacks existential engagement or is inaccessible to real communities of faith.
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There is a call for inclusivity: everyday believers, writers like C.S. Lewis or Szymon Hołownia, and even filmmakers like Krzysztof Kieślowski can be considered theologians if they help articulate the encounter with God.
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Theological dialogue should take place in parishes, online spaces, and artistic media—not just within universities.
Rynkowski’s proposal is a bold reorientation of theology as relational communication rather than abstract speculation. It invites scholars and practitioners alike to reimagine theology as a living conversation—one in which God is an active participant, and which cannot be confined to the academic ivory tower.
