Europe is a community of people and nations with a still-to-be-determined identity. The project of European unity is a work in progress, and under the influence of historical circumstances it undergoes successive changes and looks for new inspirations.One of the key moments in the European history in the third millennium was broadening the EU in 2004 to include ten more countries, among them the Republic of Poland. Each of the new countries entered the community with its own set of hopes and expectations. In Poland, shortly before accession, the basic question was posed: what kind of Poland in what kind of Europe? Answers to this question were shaped by two types of inspiration: the first was based on the vision of the new evangelization of the continent, in which Poland could participate creatively thanks to its faithfulness to Christianity preserved through the centuries (Polonia semper fidelis); the second referred to secular traditions and the idea of a rational, just, free and democratic Europe, maintaining axiological neutrality. The text shows the dramatic divergence between these two projects for the Europe of the future, seen from the Polish perspective.

The purpose of this article is to answer the question: What kind of apologia of Christianity does modern Europe need? In the first part, the author, using the analytical method, refers to the works of three apologists (A. E. McGrath, G. Koukl, O. Guinnesse) and shows by their example how to practice apologia in the modern European context. The second, synthetic part is a presentation of the key features of apologia that should characterize the current defense of Christianity. The analyses carried out allow us to draw the following conclusions: first, modern apologists in their works show the topicality of apologetics, their analyses are primarily concerned with methodological
issues. They pay attention not so much to the content that apologetic justification should contain, but are concerned with the form that modern apologetics should take; secondly, the apologists in question evidently link the issue of defending Christianity with evangelization. This is because they believe that apologetics plays an essential role during the preaching of the kerygma. The proclamation of the Gospel, its presentation, in order to be effective, must be combined with apologetics; finally, the most essential features of the modern defense, which remain necessary in the contemporary European context, are contextuality, supra-confessionalism, dialogicality, rationality,
and cultural orientation.

The XVI Ordinary General Assembly of the Synod of Bishops, initiated by Pope Francis on 9—10 October 2021 in Rome, under the watchword: “Towards a Synodal Church: Communion, Participation and Mission,” involves lay people on an unprecedented scale in co-creating the synodal process. Why is this voice of lay people so important that it should be heard not only in the synodal process but — more broadly speaking — in the entire synodal style of functioning of the Church? This is connected with the fact that lay people are by no means an inferior part of the Church, what is more — the foundation of their subjectivity in the Church is not first of all the division into clergy and laity, which has a secondary meaning and specifies the nature of the vocation realized in the Church, but the Christian identity received with holy baptism. This article shows how Pope Francis, by developing the concept of synodality, consistently continues the council’s intuition of restoring lay people’s subjectivity in the Church and deepening the understanding of their Christian identity.

The future of human work is one of the crucial issues the ecumenical movement reflects on. For example, the question plays an essential role in the social teaching of the
Conference of European Churches. Apart from issuing many documents and statements, the organisation established the Church Action on Labour and Life (CALL), a working group called to promote a Christian viewpoint in European and global discussions about a just socio-economic order, including employment and labour. The article outlines the teaching on human work developed by the CALL, setting it in the broader context of the current debate on the future of work. It also briefly considers similarities between the CALL’s concepts and the approaches of Churches in Europe, with emphasis on the Evangelical Church in Germany. Finally, the article discusses the concept of good work and the guidelines for sustainable digitisation, which are CALL’s primary area of focus and its biggest achievement.

This article argues that the contemporary world has transitioned from a natural to a “technical world,” following Paul Tillich’s terminology, dominated by technology. To understand this shift, we must differentiate between mere technique, technology as a system, and the underlying technological thought. However, the central concern lies not in technology itself, but in its profound impact on human values, language, and modes of thinking. This paper aims to elucidate technology as a human product and, crucially, to examine its subsequent, transformative influence on humanity, particularly within the realm of ethical and axiological frameworks.

This article presents the Night of the Churches as one of the possible and effective responses to the challenges discussed in Pope John Paul II’s 2003 post-synodal apostolic exhortation Ecclesia in Europa, and introduces the history, spread and purpose of this activity. It focuses in detail on its implementation in the Czech Republic since 2009, with special emphasis on the years 2000—2002, marked by the pandemic of COVID-19. It also tries to show its positives (chances) and negatives (pitfalls). In this way, it can serve not only as a recapitulation of past actions, but also as an inspiration, especially for countries where this activity is not widespread and often not even known.

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