In Letter 10* and 24*, which were translated here, Augustine acts as a judge and within jurisdiction of audientia episcopalis addresses the issue of human trafficking, the kidnapping of women and children, as well as socio-legal situation of those free citizens who, for the sake of their poverty, belonged to the coloni, that is the lowest social class (humiliores) in North Africa. Augustine takes over an office of defensor plebis (defender of the common people), raising the doubts and questions concerning illegal trade and above all the enslavement of free people, especially the practice of kidnapping of women and children.

Demonstration on humility appears as a ninth homily in an acrostically ordered collection of works by Aphrahat, following the texts dealing with the issues of faith, charity, fasting, prayer, wars, “sons of the covenant”, penitents and resurrection. In J. Parisot’s critical edition (Patrologia Syriaca I) it is called De humilitate. The composition of the demonstration dates to the years 336-337 CE . The ideal of humility is Christ, the only son of God (īhīdāyā) and He serves as a model for the “sons of covenant”. Aphrahat discusses at length the concepts of innocence and justice, which are fundamental in his ascetic teaching, identifying them with humility, moderation and purity.

Presumably the Church has been celebrating the Paschal Mystery from the beginning of its presence. However the oldest paschal celebration of the Church that is known to us from the early Christian writings is the one proliferated in the second century in Asia Minor. It was based on quartodeciman theology. We may take closer look at that paschal experience mainly thanks to the two paschal homilies: of Melito of Sardis and Pseudo-Hippolytus. Yet, there is another source that exhibits similarity to the two documents and, although underestimated in the modern researches, provides valid view on quartodeciman perception. Moreover, it appears to be predecessor of the both, hence could serve as pattern to certain extent. The referred source is the set of seven letters of Ignatius of Antioch that are dated on the beginning of the second century. Created in the climate of persecution the letters reveal distinctive features of the quartodeciman theology. And it is evidently the theology in which Ignatius has been brought up. What is significant is that the theology appears to be already developed. Ignatius seems to be applying it with deep sense and understanding, like the one who has been nurtured in it. This may mean that the roots of quartodeciman theology go back further. Question is
where to.

A number of questions fill the theological heritage of Hans Urs von Balthasar, one of the most versatile of theologians of the twentieth-century. The questions are related to one another as well as subjected to detailed analyses and numerous references. The chrystology – ecclesiology relation substitutes one of such cases, as the Christ Event creates the possibility for the existence of the Mystical Body that is Church. It is the act of creation and the redemption itself that opens the space for realization of one’s existence. It appears that the only way to accomplish it is to accept the mission and follow Christ, especially in His proexistence. In consequence, one believing in the S on of G od is enclosed in the life of Christ and becomes a part of H is Body. Church, as the community which experiences the redemptive presence of L ord, is called up to spread the salvation throughout the world. Following its Founder, who became a human being in specific moment and place, His Mystical Body fulfils its mission in definite time and place as well as through the proclaimed word and the acts of love.

The event of the Incarnation is linked with the creation and the Trinity dogma. The Word that became flesh had existed since the beginning; the Incarnation is a consequence of the intra-Trinitarian relationship. Jesus of Nazareth is the Son of God – this is the central Christological truth, whose gospel testimony is to be found in the words of Jesus Himself and in His prayer. Therefore, the event of the Incarnation is at the same time an event of revelation and salvation: Jesus is the real “place” of God’s presence. The historical singularity and the material limitation of Jesus of Nazareth’s life as well as the consequent sacramental spirituality of the Church are, on the one hand, a manifestation of G od’s humility and, on the other, a guarantee of divine presence and the definiteness of salvation.

Artykuł przedstawia oryginalne, humanistyczne podejście do pacjenta prezentowane w postawie i pismach Antoniego Kępińskiego, jednego z najwybitniejszych polskich psychiatrów XX wieku. Wpierw ukazane zostaje holistyczne podejście Kępińskiego do pacjenta, który nie może być traktowany jako zwykły przedmiot badawczy znany z nauk przyrodniczych. Następnie zaprezentowana zostaje oryginalna, oparta na aksjologii, metoda terapeutyczna Kępińskiego nazwana przez jego uczniów „korektywnym przeżyciem aksjologicznym”. W części ostatniej omówiona zostaje relacja lekarz – pacjent. W procesie terapii, zdaniem Kępińskiego, lekarz powinien być autentyczny, unikać zakładania masek i stawania się sędzią pacjenta, który jest cierpiącą i oczekującą pomocy osobą.

After 1919 Polish Episcopate made efforts to establish the Polish Catholic Mission in Paris. In these initiatives the Primate of Poland was supported by bishops Arkadiusz Lisiecki and Stanisław Adamski. The arranging of pastoral care needed both cooperation and agreement between Episcopate in Poland and France, between the rector of the Polish Catholic Mission in Paris and managers of plants as well as with Polish labourers. One of the problems were an insufficient number of Polish priests to supply pastoral care for Polish workers. In the article daily life of Polish workers and conditions of pastoral work of Silesian priests were presented. The fruits of pastoral service in the interwar period is evidenced by descendants of Polish emigrants who still live in France and care for Polish traditions and customs.

The author analyzes in an article in a chronological issue of the dispute, which in years 1924-1939 In the article the author analyzes in chronological order (from 1924 to 1939) the issue of the dispute between catholic weekly magazine “Gość Niedzielny” and the opponents, regarding the education in the Upper Silesia, especially in terms of the elements of Catholic education. One of the consequences of granting autonomy by the Polish Government to the Upper Silesia was allowing the region to organize their education system on different basis than in other areas of the country. While laying foundations for the Polish school the Upper Silesia authorities agreed to demands of the large indigenous catholic population. At the beginning of the process of returning Upper Silesia to Poland, the education system there was organized on similar principles to the church schools. Catholic weekly magazine “Gość Niedzielny” became the propagator of thus defined schools. However, those kind of schools and their distinct character found also numerous opponents grouped within the Polish Teachers’ Union and Reform Camp.

The article enlightens the psycho-social problems of the adaptation of catholic priests to their retirement according to gerontological theories and indepth interviews conducted among some of them in the area of the Katowice and Częstochowa Archdiocese. In the theoretical part of the text sociological concepts of isolation of retirees and its prevention have been presented. These theoretical perspectives are the background for the illustration of adaptive strategies applied by researched priests. The strategies have been shown on the example of those who live in the parishes, private houses mostly inherited after parents likewise The Home for Retired Priests in Katowice and in Częstochowa. The research has been conducted within the project, financed by the Polish Ministry
of Science and Higher Education (2009–2011).

The paper presents the person and the work of the world known Catholic biblist R. Schnackenburg. He was born in Katowice, grew up in Legnica and achieved theological education at the University in Wrocław. He was Wilhelm Maier’s student (qualifications for Ph.D. and assistant professor). He worked at the university in Monachium, in Dillin-gen , in Bamberg and for 25 years in Würzburg. He was a co-author of the “Würzburg biblical school”. The author of over 40 books and 160 articles. The expert in the fourth gospel and St John’s Letters and ecclesiology, Christology and the ethics of the New Testament. He took part in the edition of the New Testament Theological Commentary edited by Herder (HThKNT ), the ecumenical New Testament Catholic and Evangelical Commentary (EKK ) and the biblical periodical magazine Biblische Zeitschrift. He participated in the Biblical Congress in Cracow in 1972. He belongs to those biblists who contributed to the liberation of the Catholic biblical studies from antimodernist prejudices referring to the historical and critical method and introduced it to the level that facilitates constructive dialogue with protestant exegesis. Pope Bendict XVI called him to be the most distinguished German-speaking exegetist of the 20th century.