This study aimed to compare measures of religiosity and spirituality in the experience of positive and negative emotions. For this purpose, a measure of non-spiritual religiosity (Religious Sense Scale) was developed. Method: The study has been conducted on a sample of 279 participants aged between 19 and 69 (M=24.42, SD=9.463) who completed a questionnaire that included the Religious Sense Scale, the Portuguese version of the Spiritual Well-being Questionnaire and the abridged Portuguese version of the Positive and Negative Affect Schedule. Findings: The was found to have excellent metrical properties for the measurement of religiosity or “religious sense”. Religious individuals differ from spiritual ones in the experience of emotions: spirituality tends to a greater experience of positive affect and religiosity to negative affect.

The article shows, on the example of the accounts of the journey of John James Blunt and Auguste de Forbin, how the folk religiosity of Sicilians, especially patron saints, was perceived. The analysis of the texts showed that the newcomers who come into contact with the Sicilian culture notice that patron saints are a very characteristic phenomenon for this area and play an important role in social and political life.

The aim of the article is to show the inculturation of faith and the popular religiosity as the context in which Pope Francis’ Marian spirituality and Mariology have been shaped. Inculturation of faith began in South America with Mary’s apparition in Guadalupe in 1531, however, the theological reflection on the importance of evangelization of culture and popular piety developed in South America only after the Second Vatican Council. The milestones in its development are two Conferences of CELAM: in Puebla in 1979 and in Aparecida in 2007. Moreover, the emergence of Argentinean theology of the people in the 1970s played also an important role in its development. Pope Francis, in his programmatic apostolic exhortation Evangelii gaudium emphasized Mary’s place in popular piety and her role in preaching the Gospel.

Nicolaus Copernicus (1473–1543), brilliant explorer and great scientist, creator of the heliocentric system, was a deeply religious person. He dealt mainly with astronomy. He was a man of science and a faithful son of the Catholic Church. He was not a theologian and did not leave behind theological or ascetical writings. Nevertheless, important theological ideas can be found in his legacy, above all in his life’s work De revolutionibus: theism and creationism. These should be read in the context of the scientist’s astronomical and cosmological research. Observing the beauty, harmony and order of the universe, Copernicus points to its perfect Creator ( Opifex omnium). The cosmos and all created works are an epiphany of God. Copernicus’ God is the Best and Greatest Being ( Optimus Maximus), who manages the ‘divine factory’ of the universe ( Regularissimus). Man is at the centre of creation. Exploring and contemplating the cosmos gives him joy, detaches him from evil, ennobles him and leads him to God. Copernicus’ theological views bear the mark of Renaissance humanism.

How we speak of and write about stands, or at least it should stand, in relation what we speak of and write. If such a relation does not exist, or it is little visible for the people involved in the written or spoken message there might occur and often they do important doubts by the latter on its intention or even the assumption of bad intention. However, the existence of a clear dissonance between how we speak and write and what we speak of and write about tends many of these people addressed to perceive it as someone who breaks the norms prevailing in such speaking and writing. Those situations took place and still do often when we speak of and write about religion and religiosity without a sort of deliberation that is linked to seriousness and pompousness or even exaltation. In these remarks I do recall examples of such speaking on one side presented by libertines like M. Montaigne and Voltaire, and on the other by theologisans like St. Augustine. M. Luther and J. Tischner.

Irena Reślińska (Kwilecka) was the eminent expert in the fields of Polish philology, linguistic and religiosity. Born in environs of Kalisz (in Great Poland), she studied Polish philology and sociology in Poznań in the years 1948–1952, and first was appointed as assistant at the University until 1964, and then in Department of Slavistics (Zakład Słowianoznawstwa) of Polish Academy of Sciences, Institute of Bohemian Studies. Her teachers and mentors were Stanisław Urbańczyk and Stefan Vrtel-Wierczyński. In 1952 she married Andrzej Kwilecki (1928–2019) – later the famous sociologist. She received her PhD in 1964, habilitation in 1970, the title of professor in 1990, and she retired in 1996. The most important achievements of I. Kwilecka were: the discovery in 1955 of the manuscript inheritance of polish writer and predicant Thomas of Zbrudzewo (*ca 1500, † 1567), the discovery of Latin-Polish Dictionary of Bartholomew of Bydgoszcz ( *ca 1480, † 1548) – both these important sources to linguistic and religious life in Poland on the eve of modern era were the subject of numerous studies of Kwilecka and her team. She died in the middle of 2022.