Does the Silesian model of a priest exist? If so, what, and to what extent, affects its specificity: family environment, school, presbytery, parish, seminary? The author of the article by answering these questions draws attention to the historical factors preceding the establishment of the diocese of Katowice: religious, church, social and political ones which contributed to the specificity of a Silesian priest: rural and urban parish priest, churches builder, community worker, political and cultural activist, education officer.

On 13 May 1930, after less than a four-year governance, died bishop Arkadiusz Lisiecki. The complicated social-political situation on Silesia and customs prevailing among the clergy of Katowice diocese caused that to the candidates not only indepth theological knowledge and unblemished moral life, but also understanding of political issues, abilities of solving ethnical problems of Upper Silesia and managerial skills were demanded as well. Based on apostolic nuncio’s reports the author of the article shows the circumstances of the election of the third bishop of Katowice diocese. We get to know what traits – in nuncio’s opinion – the future Silesian bishop should have and the profiles of the individual candidates. Furthermore, the article informs who was the trusted advisor to apostolic nuncio and what decided that not bishop Teodor Kubina or any other suggested candidates but Reverend Stanisław Adamski became the K atowice bishop.

The task of uncovering and paralysing the activity of the Church people was a challenge for the Security Service (SB), which demanded carefulness and scrupulousness. Henryk Bednorz, Bishop of Katowice, was kept under surveillance by the operational forces code-named „Rodzina” and „Krzyżak”. Their aim was to prove that the bishop corrupts civil servants, gathers information from the state institutions and creates the atmosphere of fight, resistance and disloyalty towards the communist state.

The growth of industry after World War II and related internal migrations brought the changes in urban planning in the Silesia region. New residential zones were built in the socialistic spirit. That resulted in lack of place – in the zones – for religious symbols, especially churches. Still time showed, that in every “city without God” a church was built. The aim of this article is to show architect’s work in planning the urban space and the way, how the place for the churches was found in the cites and estates in diocese of Katowice during the communism times.

In Martyrology of Polish clergy under German occupation in the years 1939-1945, in the part devoted to the Diocese of Katowice, a group of priests from Zaolzie can be found. The reason for this lies in the fact that in 1938 a fragment of lands beyond the Olza River became a part of the Diocese of Katowice. During the Second World War this territory was marked by severe repressions of Polish Catholic clergy. Many priests were put in concentration camps and prisons; a few of them were murdered; still others died after the release as a result of hard prison experiences. It was their admitting the Polish identity and faithful standing by the Church that condemned them to prison or concentration camps. The list of clergy from Zaolzie is supplemented with a register of the Polish priests persecuted by Germans in the years 1939-1945.

Expositio in Canticum Canticorum by Apponius is a patristic commentary on one of the books of the O ld Testament. However, while reading the text of Expositio, one finds there many references to the concepts from the New Testament and theological ideas. The research problem is an attempt to define the term figure, which was employed by Apponius with reference to Christ, and to name his exegetical method: how Apponius commenting on the Song of Songs, relates it to the New Testament. After the analysis of employment of the term figure, one may distinguish three meanings of this term. Figure as a form of symbolic language refers to the allegorical method of interpretation of the Bible. Figure may be also a metaphor revealing the divine reality. Finally, a figure combining both testaments may relate to the typology.

The problem of “sanctity” of the Church belongs to those theological topics which, despite the passage of centuries, remain valid. While pondering on the issue St. Augustine found the parable of the Wheat and the Tares extremely valuable (Matthew 13,24-30. 36-43). In the interpretation both the issues related to ecclesiology and problematic aspects of heresy occupied a lot of space. Nevertheless, in the foreground of his homilies he exposed pastoral issues and suggestions as how believers should act facing the problem of imperfection and sin in the Church. The preacher reads the symbol of grains and tares as the good and bad members of the community. This intermix refers to any ecclesiastical environment and its sensibility is an indicator of vitality of the community. A separate place in the interpretation of the pericope was occupied by heretics who excluded themselves from the community. Specifically, Donatists wanted to consider the Church as a community free of sinners, for that is why they objected to the Teachings of Christ, who called to refrain from premature separation. The pastoral teaching of St. Augustine was focused on members of the ecclesial community, among whom there were good and bad Christians. Those outraged by offensive situations he pleaded for patience, forgiveness and tolerance. Those, whose attitude was close to tares were exhorted to converse. He encouraged good grains to fidelity and perseverance recalling that on the land of the Lord the change is always possible. The appraisal of deeds and life of Christians he enjoined to leave until the Day of Judgment, when there will be a final and infallible separation since there will be a reward for those faithful and righteous.

The Revelation in Guardini’s interpretation speaks with live language to the existence of recipient. The existential approach reveals, that apocalyptic texts, dressed in symbols, cover both: existential „not yet” – shocking process of encroachment of eternity into temporality, and the existential „already” – the apocalyptic element, present in temporality – glimmer of the last day in historical „now”. Included in the Revelation: events, promises, as well as, looming from the apocalyptic visions, the picture of Church – all these, thanks to existential perspective, fit in with every single man’s life. The hereby presented article shows, how it happens and what this symbolic message means for a man and for the world.

The church is founded upon the confession of faith in the true God. For this reason orthodoxy which mean correct belief or correct praise, is for the church a very fundamental issue. And if the ortodoxy is so important, the possibility and risk of heresy occur. So it was during the history of the church, and is no different today. Through the centruries the church has changed practice regarding those who propagate unorthodox thinking. In this paper, we will be show the instance of contemporary intervention of Magisterium and we will dicuss views, which were considered as to be false. The case of Elizabeth A. Johnson, which we are going to analyze, is a fine example of how the contemporary disputes takes place between theologian and magisterium because of broad documentation of these event. For the same reason (voluminous sources) text is to be limited to referencing the views of American theologian and their assessment by United States Conference of Catholic Bishops. However, we will try analyze some views of the author, which were particularly critized by bishops.

The paper describes Benedict XVI’s reflection on the presence of God, included in the catechesis regarding a prayer. As mentioned in the beginning of the Pope did not make a separate catechesis regarding the presence of God, but this topic appeared on most of his catechesis “the school of praying”. A very practical concept emerges from the arguments the Pope included on the topic of God’s presence. Benedict XVI shows a path of finding a desire of God’s presence within, through serving others and also through inspiring others for their own discoveries.

A new evangelization isn’t only a matter of the method and administered measures, so the domain of pastoral theology and pastoral care, but largely the reality demanding dogmatic reflection. According to this guideline one should read Apostolic Exhortation of the Pope Francis Evangelii gaudium. The new evangelization is based on renewed ecclesiology, which in the presented document receives specific guidance of the papal teaching. It is of even greater significance because this text constitutes the word of main assumptions of Francis’ pontificate. The Church portrayed in Evangelii gaudium is an evangelizing community and still evangelized and the basic option is the missionary commitment. The Church lives for the Gospel and its proclamation is an essential element of his identity. Pope shows the whole Church, so the clergy and laity, as the subject of evangelization. This applies to different dimensions – pastors and faithful, men and women, families, youth, dioceses and parishes. Small communities are ascribed particular importance. At the same time the whole church and one baptized individually, regardless of vocation and function, needs continuous accepting the Gospel and converting according to the Word of God. This is not just a matter of personal or communal morality. Francis calls the Church to pastoral conversion. It marks the first radical focus on the message of salvation. With this comes a bold revision of the customs, practices, actions taken – evaluation of their effectiveness, legitimacy in the modern world, primarily in terms of outright portraying Jesus and his message. Evangelii gaudium shows the condition of the Church, its strengths and weaknesses. It does not only present the description but also points to the way out of the crisis and multiplying the good that is the wealth of the Church. Text is expressing optimistic vision of the world, the Church, evangelization. This happens whenever baptized focus on Jesus, and developed missionary zeal leads to experiencing true joy. A brief but suggestive call the Pope Francis gives the main directions for the perception of the evangelizing and evangelized Church: ‘May we never abandon them [this is poor]’, ‘Let us not allow ourselves to be robbed of missionary enthusiasm!’, ‘Let us not allow ourselves to be robbed of the joy of evangelization!’, ‘Let us not allow ourselves to be robbed of hope!’, ‘Let us not allow ourselves to be robbed of community!’, ‘Let us not allow ourselves to be robbed of the Gospel!’, ‘Let us not stifle or presume to control this missionary power!’, ‘Let us receive the sublime treasure of the revealed word’, ‘May we never remain on the sidelines of this march of living hope!’.

Because of its enormous impact on the lives and health of people and the involvement of the huge financial resources and the expectation of even greater profits, drug market is the area of the occurrence of numerous ethical challenges. The purpose of this article is to attempt to identify these risks and offer solutions of the problematic situations in the light of the personalistic ethics and the teaching of the Catolic Church. Therefore, the fundamental two questions, to which answers should be sought can be formulated as follows: what are the ethical challenges which are being faced by the participants of the pharmaceutical market? and what solutions to these situations should personalistic ethics and the teaching of the Catholic Church propose? It also seems necessary to indicate the legal system and market rules as insufficient controls the drug market.