Priests-Prefects’Association operated in Poland in the years 1919–1939. Their members were priests who were teaching religious education and did the pastoral work in the school environment. Articles presented in Catechetical and Educational Monthly Magazine show the work of priests in the Association. The aim of the activity of the Association was to introduce the idea of the catholic upbringing and to exchange experiences. The Lviv Circle of Priests-Prefects was one of the biggest in the country and the work of the priests was a guiding light for the others. The priests met on weekly meetings where they read their papers out. The main issue of them was their pastoral work at school. In the Circle there were three sections. Their members in detail discussed issues concerning state primary and secondary schools and Marian Sodalities.

This article gives an outline of the Domenican parish ministry in the Roman-Catholic Archdiocese of Lviv in 1918-1939, where 9 Dominican monasteries and the same parishes were located. Three parishes was incorporated into the monastery of Lviv. Polish Province of Dominican Order had got the most of the parish in the archdiocese of Lviv. Two parishes were transferred to the diocesan clergy in the second half of the 30 of the twentieth century. An important element in the pastoral care of the parish was parish catechesis in schools and outside them. Parish work was also accompanied by a variety of special pastoral care. Here I discussed only Marian shrines that worked at the Dominican parishes through which parishes are better developed. Other forms of pastoral special (brotherhoods and religious associations and work among students and intellectuals) has been omitted here, because they require separate studies. The pastoral activity intermingled typical folk devotions, the cult of relics and saints and more complex intellectual formation, aiming to deepen their religious knowledge. In all these activities preaching was essential. The article revealed research capabilities, as well as the state mainly from sources preserved in the collections of the Archives of the Polish Province of the Dominican Order in Cracow.

In 1655 the monastery on St. Anna Mountain, founded by Count Melchior Ferdynand Gaszyna, was taken over by Franciscans–Reformers from Gliwice (the Polish province). In 1662 the Count was also prepared to found the monastery in Olesno and he addressed the administrators of Czech province with a request that the Reformers take over the monastery. The condition was posed that the monastery should be always governed by the priests who speak both German and Polish languages so that Mass could also be said for the Polish congregation. The reply of the provincial has not been known, the monastery has never been founded.

The article shows various expressions of patriotism and its relationship to nationalism in historical terms. There are two non-competing definitions of patriotism issued in Polish public discourse. The first one presupposes accompanying and even participation in military resistance against an outside enemy, the second consist in organic work – that is in grass-root activities. The Polish Catholic Clergy actively participated in both national uprisings and in organic work. Nowadays the Polish Catholic Clergy plays a role of a memory organizer within a framework of unifying Europe and its tendency to forget or even blot out its history.

Evangelization is a challenge for the whole Church. In this work priests participate in a special way. Bishops and presbyters by the sacrament of Holy Orders are capable and obliged to preach crucifixion and resurrection of Jesus Christ. He possesses words of life which are answers to our existential questions. Young presbyters taking responsibility for church communities have to continue their formation through permanent formation. It should deepen theological and philosophical knowledge. Thanks to that young priests are able to transfer God teaching to contemporary men.

The author of the article points to a hagiographic key for interpretation of a programme for a new evangelism. An analysis of the idea ‘communion of saints’ has aided in his discovery, focusing attention on a new approach (hagiographic) in the interpretation of the Bible and centering on the saints as icons of the new evangelism. The saints show the way for effective realisation of the program for a new evangelism, for which confirmation we have no further to look than the statements of Benedict XVI and Francis. The saints become the real protagonists of the new evangelism and challenge us to follow their lives and mission in the Church. This appeal is a challenge for contemporary pastors, catechists and teachers to reach for the personal examples of the saints and the blessed of the Church in teaching and their intercession for the realisation of sharing the faith.

The main theme: Jesus Christ The Primogenital as it appeares in the gospel of St. Luke touches the historical and theological problem. As it stands in the Gospels, history is a servant of theology. Very often talking about the history of Jesus’ childhood it is treated as the Gospel of childhood. In the childhood story of St. Luke’s Gospel 1–2 an importent role plays the title Prototokos-Primogenital. It brings to our attention, who Jesus was at hist childhood, shows His place in the history of salvation, shows His relation to God and people. St. Luke presents it in two childhood stories: in chapter 2.1-7 about the birth of Jesus in Betlehem, and in chapter 2.22-24 at the presentation in Jerusalem. In the presentation of this theme firstly was stressed the theological point in the Gospel of St. Luke. The historical facts in the childhood stories are: the census, the place of birth of Jesus, His jewish identity- the circumcision, the giving of the name, the offering at the temple and the pilgrimage to Jerusalem. Further on the narrative goes to the birth in Betlehem, the presentatio at the Temple as a First-Born in the context of verses Luke 1–2. Then follows the christological title Prototokos. This title has been presented as well in the tradition of the Apostolic teaching in the New Testament (Rom. 8.29; Col. 1.15, 18; Rev.1.5 and Heb. 1.6) where this title more than others characterises Jesus Christ as posessing the unity of intentional salvific God’s Will and He posesses it from the beginning of His incarnation, throughout Hist birth, His offering in the Temple, He is indeed the Primogenital of all creation, permanently subordinate to His Fathers Will. In reality and historically He entered our human world.

This article, analysing the Book of Genesis 4:6-7, describes the process of growth of the human weakness to sin. Earlier, objectionable behaviour prepares the ground for temptation to heavy sin. It is a process that takes on its intensity and strength and which gradually shows the Man the way to evil. Sin, and more precisely the temptation to sin is patient and as in the description of conversation between God and Cain, it stands by the door to person’s heart (will). In attribution of Man is the decision of opening the door (acceptance on evil).
The text Gen 4:6-7 that can be an (later?) attempt to solve this tragic ending of the story about Cain and Abel (Gen 4:1-16), was given to a contextual analysis. Next, there was made a syntactic and semantic study over the formula #bero taJ'x;, being the example of connecting the grammatical anomaly with an unusual as for the Old Testament terminology. The last part of the article is the discussion the theological and psychological meaning of Gen 4:6-7.

A human existence is inevitably inscribed in experiencing time. „For everything there is a season, and a time for every matter under heaven...” (Ecclesiastes 3:1-8). Historicity of man and awareness of this historicity makes him special among the creation. The same applies to human morality.
Human morality, as the author assumes after Saint Augustine, is conditioned by the past, present but also the future of man (Confessions XI, 14,17). Experiencing a historic time can be seen in the so called cirmunstantiae vitae. They are decisive when it comes to quality of each „moral deed”. What is also at stake here, is the fact, that experiencing a historic time decides upon moral quality of human thoughts, deeds and lifestyles. There is no man outside time and history. The same applies to human morality. Moral „biographies” are always historic. It means that „times are as morality of men is like”: good or evil. This calls for responsibility for the gift of time.
A man is mortal (homo viator), but his earthly existence is a „preparation” and „introduction” to eternity. Hence responsibility for eternal salvation is the most important moral responsibility of every man.
In the second part of the paper the author claims, following Maurice Blondel, that „times in each generation are hard...”. Human morality therefore can be found „between heroism and bestiality...”.
It is not insignificant that history „may flow against the current of human conscience...”. This is the truth derived from poetry of young Karol Wojtyła by Karl Dedecius.
A man, each in his own way, experiences his time. One can live through one’s time in various ways: chaotically, confusedly and randomly, or very responsibly. „Time perspective” is another important factor for human consciousness. In „long -time perspective” for example one can see more clearly „quality” of human life. One has a better view on bygone phenomena and experience, since they are viewed as continuity „towards eternity”. Among multiplicity of historical phenomena one of the most pivotal ones are experience of failures, catastrophes, but also heroic deeds. It is said that „history is a teacher of life”, but it is also true that „there is few, who are able and willing to learn these lessons...”.
There is no human biographies „outside history”. This allows us to discover specific „strings of events”, but also lines of evangelical development, in spite of numerous weaknesses. Ultimately eternity awaits all of us. May God grant us all a happy one.

The main point of the article is the aspectual attempt at answering the question of how defining the aim of the canon law (theological justification of ius Ecclesiae) can result in its substantial and adequate use. The background of the scholarly contemplation are Benedict XVI’s addresses to the Tribunal of the Roman Rota of 2006 and 2011. The cognition of enunciations contained in those addresses gives the basis for the exploration of some crucial matters: What does such a firmly articulated magisterial indication that the ecclesiology of the Lumen Gentium Dogmatic Constitution on the Church plays an irreplaceable role in the appropriate interpretation and application of law mean? What intention does that firm, as for the Post-Second Vatican Council time, emphasis on the pastoral dimension of the canon law by the church legislator entail? Authentic pastoral sensibility, which the mentioned-above Pope’s addresses authoritatively treat about, reveals itself in the pastoral solicitude to prevent nullity of a marriage at the time such a marriage contract is approved of, as well as in judicial defense and promotion of the truth about the human person and marital/family-oriented communio personarum. The clou of those issues is well reflected in the words of Benedict XVI: „it is necessary to encourage in all sectors, and in a particular way in the field of marriage and of the family, a positive dynamic, sign of profound harmony between the pastoral and the juridical which will certainly prove fruitful in the service rendered to those who are approaching marriage” (Address to the Roman Rota, Jan. 22, 2011).

In the face of cultural, economic and social changes a question arises about the shape of the ministry of the word. The article presents a reflection on believers’ religious expectations. One of their expectations is a thorough and exhaustive explanation of the content of the Christian faith. A starting point for such reflection is understanding that Christianity is not ‚the religion of the Book’ but‚ the religion of the word of God’. It should be underlined that the central point of the Christian faith is the person of Triune God, who, in incarnated Christ revealed His mystery. This assumption requires conscious actions, which, on the one hand, will shape the believers’ correct image of God, and, on the other hand, will teach them how to use the sources of faith, which make this image clearer.
Another important factor is teaching believers how to use both natural cognition and religious cognition, which together help to discover that the centre of the Christian message is the prophecy of the Kingdom of God initiated in the person of Jesus Christ. Church actively promotes the message of salvation. Catechesis and religious upbringing play an especially important role in spreading this message, as they aim at shaping and upbringing a human being who respects the divine law.