In his teaching Pope Francis often emphasizes that the most important duty of the Church is preaching the Gospel. Its proclamation is a sign of maturity of the Church community. However in many situations it should have missionary character. Francis reports that in a secularized world all baptized people are called to give the testimony of faith. He believes that people learn the Gospel within families first and then they would proclaim it to the world. Pope Francis perceives the family as an environment of faith and evangelization. He indicates that raising awareness of Church in this aspect is confronted – especially in the western cultural and social context – with attacks against families which can fulfill their duties facing difficulties.
This aspect is raised in the first part of the article. In the second part, on the social and cultural background teaching of Pope Francis about the role of family as a community of faith and evangelization is presented.

Matrimony participates in the existence and mission of the Church. It actualizes itself as a Church and on that basis it is entitled to the title „home Church”. Christian spouses implanted in Christ through the power of baptism and included as „unity of the two” in betrothed bond of Christ with the Church through the power of the sacrament of matrimony – are gifted and obliged to perform functions specific for the whole Church. Thanks to their specific qualities they fulfill, in a unique way, prophetic, priestly and royal function of Christ. Among these qualities one can distinguish: the ability to adopt, listen and announce of the word of God, sanctifiction oneself through the sacrament of matrimony, sacrament of the Eucharist and the Penance and prayer, as well as through coming with the mutual help in the attitude of service.
It allows us to perceive essential and fundamental subject of priestly activities in the matriomony

The article is rooted in the need to raise awareness, especially among Christians, of dangers of a totalitarian imposition of gender ideology, assumption of which is to control society through sex and destroy family and, what follows, a latin civilisation. Gender ideology, also called a gender theory, is a multidimensional phenomenon shaped in the context of various socio-cultural events of the 20th century. Promoters of gender deny a human nature manifesting itself in womanhood and manhood and claim that gender is of a cultural character. Therefore it may undergo many changes throughout an entire life. What follows is that one can not support a marriage as a relationship of a man and a woman, whereas a family is nothing but „a relic of the past”. As the result of the said assumptions we can observe attempts to introduce “a dictatorship of relativism” and “copulative totalitarianism” in education of the young. When one wishes to defy this destructive ideology one has to show first of all that it is built on a serious anthropological mistake that denies the nature of a man, his dignity, the essence of a man and a woman as well as the nature of a family. The mistake was pointed at in 2004 by the Congregation for the Doctrine of the Faith in “A letter to the bishops of the Catholic Church in the collaboration of a man and a woman in the Church and in the world”. A Christian standpoint towards genderism is rooted in an anthropology that underlines a value of sexuality and its meaning, whereas ethics formulates and justifies bases of a proper attitude to riches included in human corporality. In order to show the importance of the quoted document in the field of defence of human identity and attempts to start a dialogue with all the people of good will the article describes major assumptions of genderism and vital elements of anthropology of a cultural gender. 

Love is a complex and multidimensional phenomenon. It constitutes the basic need of the human heart, therefore every human wants to love and be loved. Marriage satisfies the need for unity which is rooted deeply in every human. The family which is built on the foundation of marriage, a deep and complementary relationship of a man and woman, is the basic unit of the social life.
In the modern society, the family has undergone fundamental transformation. The change in the hierarchy of values as well as even greater focus on self-realisation of an individual and fulfilling individual needs has occurred. Many families become introverted thinking only about the improvement of living conditions and concentration of efforts on exlusive possession of goods.
However, the family as a basic and irreplaceable educational community constitutes the environment which creates the best conditions for conveying sustainable values which help people shape their identities. The family built on love brings with itself the future of the society.

The observation of present human lives shows clearly that the family crises becomes more and more serious. The number of so called partnerships is rising and the popularity of marriage is decreasing very fast. We may notice a large number of marriage breakdowns. Every family which is lost as a result of the modern changes, exposed to the intrusive behavior of the laic and liberal media, needs strong support from the Church, especially from the Ministry of Families. Finding the appropriate forms of marriage and family care, which are adjusted to the needs of marriage and family, poses a major challenge for the Church. Therefore the Church finds the service for the family as one of the most essential tasks, as the first and, for many reasons, the most important mission and service. The tasks of the Ministry of Families along with the description of taken initiatives in the Diocese of Legnica become the content of this article. There was also taken an attempt to show the function of the Ministry of Families as a response for the marriage and family crises.

Marriage and the family are today the subject of many studies in the area of humanities, to mention the social anthropology, pedagogy, psychology, sociology, including the sciences of theology. On the one hand studies draw attention to the significant changes that have taken place in the space of the functions of these institutions, on the other hand to the secularization of marriage and family and the ensuing crisis, the most glaring example of which is the growing number of divorces. At the same time longing for a successful marriage and family relationships as the source of a happy life seems to be un undeniable fact.
The author of the article in the article, in the submitted analyses, seeks to show that true community can exist only on the foundation of the word of God. At the same time he shows the practical dimension of life with the word of God in the family. He draws attention to reading and meditating on the word of God and the role of the word in building relationships, resolving of family crises and upbringing children.

The paper presents the development of liturgical rites related to the Wedding Anniversary. It reveals the process of evolution of marriage rituals: from domestic rituals to wedding ceremonies celebrated in churches. Post-Tridentine Roman Ritual (1614) as well as its complements introduced at the beginning of the 20^th century (1913 and 1925) did not include jubilee celebrations. Wedding anniversary celebrations were finally added to the Roman Ritual in 1952.
Pius V’s Roman Missal did not include rites of anniversaries. Only the Missal of John XXIII on the occasion of the 25^th and the 50^th wedding anniversary indicated votive Mass formulas: De Sanctissima Trinitate, De Beata Maria Virgine including the additional oration from Pro gratiarum actione. The celebration was to be concluded with the prayer over the spouses, included in the Roman Ritual.
The first edition of the post-conciliar Ordo celebrandi matrimonium (1969) did not contain any reference to the anniversary. Editio typica altera (1991) provided the appropriate formulas of the Mass and blessings based on De bendictionibus (1984). Polish editions of the Sacrament of Marriage rites preserve the traditions of the hymn Veni Creator and the binding of hands with the stole during the rite of marriage and – similarly – the rite of the anniversary. Further editions of the Missal of Paul VI provide forms of the Mass for the anniversary placing them among ritual masses (1970, 1975) or votive masses (2002).
Liturgical books currently provide celebration patterns for the 25^th, 50^th and 60^th wedding anniversary. They also encourage priests, deacons and lay persons to give blessings on other occasions. The renewal of wedding vows ceremony as an element of the mystagogy of the Sacrament of Marriage is widely practiced in Domestic Church oasis retreats of the Light-Life Movement.

Economic and social conditions of families are diverse. There are a lot of families of upper and middle class in Poland. According to the report of the Central Statistical Office (GUS) of 2014 entitled: The living conditions of families in Poland there are families in Poland which suffer poverty and are not able to secure even basic needs of their members. It particularly regards children. These families, regardless the causes of their poverty, represent a main challenge for the social services, but also for the Church. Besides material, mental and social needs the Church seeks also to meet spiritual needs of the members of these families. The problem of this study can be summarized in the question: how serious is the problem of poverty among families in Poland and how the Church can support them in the process of overcoming poverty and its consequences? In addition some proposals will be presented regarding ecclesiastical development aid for children from dysfunctional families.

A contemporary family bears the consequences of the universal affirmation of individualism, laxism and consumerism. Consequently, alternatives for the home are boldly searched for, demolishing at the same time the traditional social order. The author discusses the most disturbing interfamilial phenomena associated with relationships. These are: the tendencies to compete; aggressive interactions; lack of desired mutual cross-references because of absence; individualism; superficiality of interactions between members of the household; inadequate communication in the family house; the growing manipulation in mutual relations; interactions resulting from co-addiction; “insulation relationships”; mediatization of mutual interpersonal relationships; interactions resulting from the permutations of roles in the family and toxic relationships as a result of atrophy of the family bonds. The article concludes with a proposal of a remedial program.

Title of the article means that the pastoral activity of the Church carries the potential of preventive measures against the crisis of marriage. Actualisation of this potential requires, first of all, adequate definition of marriage crisis as a situation in which the following factors coexist: factors that disrupt marriage, the need for an immediate change in the existing situation and the uncertain outlook for the future of the relationship. A derivative term related to a marriage crisis is the concept of crisis tendencies, which means the occurrence of one or at most two factors creating a marriage crisis. The concept of crisis tendencies is important from the point of view of prevention and pastoral commitment of the Church. This commitment can reverse the said tendency and help the marriage to avoid a crisis. One should point at the three elements of the pastoral commitment of the Church in the marriage crisis prevention. The first is to present spouses a model of marriage as their reciprocal gift of themselves. This model is important because it stems from the fact of their personal being. Secondly, it is necessary to show spouses the so called know how knowledge that are mechanisms of various fields of their married life. Here the Church should take advantage of the achievements of humanities. It is important that the choice of these solutions be integrated into the model. Otherwise instead of marriage prevention one shall face disintegration of marriage. Thirdly, a married couple should be informed each time of from which field a particular content comes from: whether it is the official teaching of the Church or a detailed solution offered by secular science. Synergistic approach is often impossible because of the socio-phenomenological model of the sacred-profane relationship by Durkheim and Eliade. That it why a good knowledge of the Second Vatican Council on the autonomy of the temporal is required.

Christian formation aims at the formation of the man in God’s image. It is implemented in many places, among which the family is of particular importance. The community of the family is the first and basic place as well as the subject of religious formation. The Christian family, based on the sacramental marriage, is the place where the offspring is born and educated in a versatile way. All the family members, especially the children, and the disabled children, are the objects of the Christian formation in the family. All the disabled children, regardless of the kind and extent of disability, should undergo such a formation. Christian formation consists of: the human, intellectual, spiritual and apostolic formation. The limitations which result from disability influence the extent and methods of the Christian formation in the family.

The changes, taking place in the life of the Christian family today, include a variety of areas. These include free time. At this time, the Christian family can make different kinds of activities. Among them physical activity is noteworthy. It can be walking, morning gymnastics, playing together and team games perfomed outdoor as well as in sports and recreation facilities. Besides, summer sports are worth mentioning (eg. cycling, playing football, sailing, swimming, participation in canoeing) and also winter ones (eg. skiing, sledding, ice skating). The selection of a particular form of activity depends on personal tastes and interests of family members, available financial resources, organizational capacity, the fashion for a healthy lifestyle. Each of these forms is conducive to family integration, prevents diseases of civilization, gives pleasure, shapes the character and helps in acquiring virtues. Direct contact with nature can help discover Beauty, Wisdom and Love of the Creator. Therefore, physical activity in a Christian family, as shown in the article complies with educational and religious functions, but may not lead to the disappearance of religious practice.
In conclusions, the Catholic Church must take pedagogical and pastoral initiatives in this area. One can mention here, for example, sports, games and activities for families organized in the parishes and retreat centers. Also, family rallies, bicycle pilgrimages, kayaking and sports festivals addressed to the families of the parish and the diocese are worth considering.

The results of the study show that over 40% of the University of Economics in Katowice (UEKat) students grew up in dysfunctional families, mainly burdened with alcoholism. This leads to personality problems during high school education. To challenge this issue the University offered several supportive actions, e.g.: adaptation day lecture “Efficient studying and dysfunctional family”; sharing a guidance book “Spread your wings”; mandatory classes in addiction prevention “Correction” and daily duty hours of psychologist. Activities of the academic chaplaincy “Zawodzie” complement these actions. The chaplaincy organizes a year-long therapy for students of dysfunctional families and offers them pastoral care. The preventive and supportive solutions dedicated to the students of UEKat seem to be a model scheme for other academic communities.

Franciszek Grudniok’s writings show several aspects of Christian life. Saying prayers and conducting religious practices, which lead to holiness in everyday life, are the major ones. A prayer is described as the foundation of Christian life. Listening to the Word of God and obeying it in everyday life is a special kind of prayer. The author presents a great value of the Word of God in the course of Christian development. An important aspect in Christian life is proper experience of Eucharist and confession as the basic sacraments. These two factors let people develop spiritual life. Next, the paper presents Grudniok’s view on human suffering. It is shown as a kind of mystery which is difficult to describe. The topic was familiar to Franciszek Grudniok. He wanted to present suffering as a treasure of spiritual life. Finally, several forms of spiritual life suggested by Franciszek Grudniok to lay persons are presented. Spirituality of St. Mary, Eucharistic spirituality as well as the spirituality of various Saints are shown in the paper.

Niniejszy artykuł ma na celu ukazanie w zarysie specyficznego tematu dla współczesnej teologii sakramentalnej – Eucharystia jako sakrament postawy non-violence. Koncentruję się na trzech zasadniczych zagadnieniach. Najpierw krótko omawiam opis uczty paschalnej Jezusa z Apostołami w Wieczerniku w Ewangeliach synoptycznych, w celu ukazania nowotestamentalnego kontekstu i chrystycznego charakteru poruszanej tematyki. W punkcie drugim podejmuję refleksję nad tradycyjnym pojęciem „Ofiary Mszy Świętej”, rozumianej jako uczestnictwo wierzących w ofierze dziękczynienia, którą Chrystus składa swemu Ojcu, aby przywrócić między Bogiem i ludźmi nowe i wieczne Przymierze. Celebracja Eucharystii dokonuje się w postawie odrzucenia wszelkiej formy przemocy i w duchu służby, tak jak Pan dał nam tego przykład. Dlatego też w ostatnim, trzecim, punkcie uwydatniam jej wymiar egzystencjalno-duchowy, który dla wierzącego stanowi fundament postawy non-violence.
W swojej istocie celebracja Eucharystii jest realnym wejściem chrześcijanina w życie Chrystusa. Oznacza to, że nie ma innego chrześcijanina na Mszy św. i innego chrześcijanina w codziennym życiu, chrześcijanina liturgii i chrześcijanina zaangażowanego świadectwa. To wciąż ten sam chrześcijanin, którego całe życie stopniowo staje się Eucharystią, z której wyrasta zasada non-violence. Sakrament Eucharystii określa nie tylko regułę wiary, lecz także regułę postępowania.

St John Paul II wrote in his last encyclical Ecclesia de Eucharistia, that the “Eucharist is a priceless treasure: by not only celebrating it but also by praying before it outside of Mass we are enabled to make contact with the very wellspring of grace” (EE 25). Therefore, the Church not only places a special emphasis on the Holy Communion but it also proposes that the faithful develop the Eucharistic devotion in themselves, by a deepened participation in the Holy Mass. Why should it be the Eucharistic devotion? It is because every Mass teaches us how to establish mature relations with God and other people. Thanks to Mass we mature to perfect love, which we learn by the contemplation of the mystery of Christ. The real Eucharistic devotion should be theophanic, christocentric and pneumocentric, meaning that it should be focused on the Holy Trinity and have both a personalistic character – oriented towards the personal God, and an ecclesial one – which teaches the openness to the Church. The Eucharistic devotion demands not only the participation in the Mass but the cult of the Eucharist outside of Mass as well. Hence, the Church has developed three forms of such cult: exposition and adoration of the Blessed Sacrament, Eucharistic procession and Eucharistic congresses. Exposition and adoration express the recognition of the miraculous nature of Christ and encourage to unify with Him. The Eucharistic processions indicate the nature of the Church, which is a community on a pilgrimage to heaven. Eucharistic congresses, in turn, whether organized locally or at a more extended level, always express a living Eucharistic devotion and countering religious indifference.

Autor Księgi Tobiasza, rozumianej jako wzór, pragnie chronić wartości i dobrobyt żydowskich rodzin. W księdze spotykamy się z Bożą interwencją w życie Tobita, Tobiasza i Sary, żyjących na obczyźnie, gdzie wyeksponowano motyw pochówku, motyw pozbawienia własności, motyw ślepoty, bezdzietności oraz porzucenia wzorowany na Księdze Rodzaju. Ich religia oparta jest na wierności Prawu, modlitwach oraz praktykowaniu pobożnych i dobrych  uczynków. Religia taka nie wyklucza cierpienia, łącznie z cierpieniem prawych.

The historiography study is an attempt to present an actual state of memoirs, elaborations, dictionaries and periodicals connected with religious life of Poles displaced to the Soviet Union between 1939 and 1945.
During the Second World War many Polish clericals and laics were displaced to the Soviet Union mostly because of deportation. Their faith and belief, directly determining the way of their lives as displaced people, became phenomena in the whole history of the Catholic Church.