From the perspective of postmodernity, theology encounters challenges which are centered around its argument for the existence of truth and its claim that truth is the subject of theological cognition. After G. Vattimo, postmodernity can be characterized as a ‘weak thought’ and ‘weak being’. Against the easy criticism of postmodern nihilism, staged from the site of a theological position, Vattimo suggests that ‘weak thought’ is appropriate of the C hristian belief in the kenosis of God, but he also upholds the conviction of the commitment to the truth in the process of interpretation. In the context of G. Vattimo’s philosophical  exploration and in analysis of the views of R. Rorty, the article seeks to claim that religious witness, devoid of ‘strong metaphysics’, can express its rationality by ‘sensible service’, which protects one’s neighbor against stripping him or her of dignity by free play of forces, resulting from postmodern reduction of ethos in favor of pragmatism.

‘Every theology has its time and vice versa’. Christian theology is highly contextual reality, both geographically and chronologically. The tradition remains forever alive in statu nascendi. For this reason, there is no philosophical era which is not appropriate to be the partner of dialogue with theology. Theology has enormous potential to liberate human thinking. That’s why I take the issue of possible relationships between Christian theology and the ‘weak’ philosophy of postmodernism
as a subject of present article. I think it would be a great historical mistake on the part of theology to reject totally the possibility of dialogue with some of the streams of postmodern philosophy. In this article I present some principia, which should be respected in dialogue between theology and postmodernism. I attempt to highlight some real chances of theology in the meeting with postmodernism. These chances are visible particularly in the sphere of theological epistemology, in the issue of metaphysics and its relevance for theology and in the theological methodology.

In considering this question was raised about the possibility of a meeting of Christian thinking and postmodern thinking. Author’s interest in the problem of planes meeting intellectus fidei (‘strong reason’) of the postmodern, doubting in himself (‘weak reason’). It’s not just about the same ‘correct thinking’ or ‘purely rational’ reflection, it was also good, carrying the joy of practice. Article wants to show how the intellectus fidei is connected with both the revelation and postmodern culture leads to a new and fuller understanding of reality.

Postmodernism presents the attitude of acceptance of Disorder, Chaos and Chance. Is there any possibility of dialogue with such an attitude? Postmodernism arises as a rebellion in borderline of philosophy and aesthetics. It is opposed to the present order. It is standing against Cartesian Cogito ergo sum and division of the res cogitans and res extensa. It is a cultural movement that does not yet have a final shape. It is still perceived as a process of transition from the old to the New
Order. This lack of self-determination remains a concern and objection. Fundamental theology is a study of border-line and dialogue. It stands on the threshold and is obliged to recognize the human uneasiness about acceptance of the world around him. We need to ask ourselves: Why does man want to accept this D isorder?

The modern Biblical hermeneutics did not appreciate sufficiently the meaning of the canon for the interpretation of the texts within its limits. There were two dominant tendencies: one pointing toward to reconstruct oral and written traditions in their most primitive form and one extending the range of the fonts beyond the limits fixed by the canon. The postmodern critique has demonstrated that the supposed neutrality of these two kinds of approach is really only in appearance. Every text should be interpreted in the network of relationships with the group of other texts which is defined by the reader. The impossibility to ignore this perspective means that each interpretation involves the existence of a canon.

In feminist theories and postmodern theories on human sexuality, we can observe the phenomenon of abandoning strict division of sex. The question therefore arises: is feminism, and thus feminist theology, which establishes this division, still has reason for being? What is the relation between feminism and postmodernism – seen as one rejecting any essentialist thinking? Are they mutually exclusive? In order to explore these issues, the article presents, at first, views of the authors who are known as representatives of postmodern feminism. Subsequently the article delineates views on sexuality presented by queer theory, which seem to achieve thoroughly the postmodern demands. At the end, authors make an attempt to answer, how feminism and feminist theology could be inspired by postmodern thought without losing their identity.

Dickinson’s text, from which we depart in this essay was written around 1865, centers on the notion of „Missing” distinguishing between its two varieties. One of them, missing minor Things, seems to be constituted not by itself but in reference to a much larger and dramatic kind which Dickinson calls Missing All. As we try to demonstrate, Missing All names the experience of God as an uninterrupted oscillation of forms never allowed to coagulate and freeze in a solid identity. God appears to be the power which destabilizes things, names, and meanings, in brief: God is an inner anxiety pulsating within being. The thesis of God’s destabilizing power allows one to approach religious experience in a form which shows limitations of accepted rituals of religious practices. This strange non(presence) of God who chooses to withdraw from man’s world, to „miss” from it, liberates Him from the confines of the usually dychotomic human categories such as presence/
absence or activity/passivity and also allows for the projection of God’s message upon the stage of social processes. God as Missing All defends a human individual without however endorsing the ordering of the world established by the collective social and ideological operations.

Blessings, classed as performative acts, are the example of realization of language’s causative function. They refer to beliefs of participants of the act of communication. They aim to create new, paralinguistic reality by means of verbal measures. The acts of blessing accomplish magic function of language by direct references to sacrum area. They are an integral part of folk culture and inform of an intimate relation between sender and recipient of the statement. Blessings are present in rituals, habits and celebrations which have family character. They indicate concern for preservance and transferring of tradition. By explaining accompanying gestures, blessings update, deep-rooted in human attitude, belief of existence of supernatural power. This power may have positive impact on human’s life. Acclamation of blessing formula becomes participation of sender and recipient in sacrum area. It is caused by pragmatic character of the act of speech. The aim of blessing is to give the recipient some good, which after exact and fautles pronouncement of formula, becomes reality, regardless intentions of the sender.

This paper shows the connection between Hegel’s Phenomenolgy of Spirit idea of lord and bondsman and the philosophy of drama of Tischner. After the presentation of the basic notions of the philosophy of drama (time, world-stage, man, agathological horizon) and the dialogical and intentional opening of man toward other man, it is analyzed in the particular subject of human freedom. The use of the dialectical figure of lord and bondsman helps Tischner in drawing a proper perspective of the drama of human freedom. The last part of this paper dedicated to liberation reveals a critical attitude of Tischner toward Hegelian philosophy.

Since 1957 in Katowice, previous members of the Catholic Intelligentsia Club, were eager to be active in other ways. Rudolf Buchala and Jerzy Skwara were members of the editorial team of the magazine ‘Wiez’ (‘The Bond’). In 1959 in Katowice they both organized a group of sympathisers of the magazine ‘The Bond’. The group was illegal in nature and in 1961 the Security Services started to disband them. Despite the fact that the group had ceased been active long before, surveillance of the group’s leaders lasted several years. The failure of the monthly meetings of the group was attributed to the change in purpose behind the social impact of ‘Wiez’. The monthly magazine’s central management has decided to advertise the publication of ‘Wiez’ only in legally established Catholic Intelligentsia Clubs.

Professor Russnák, in his writings Primat Rimskaho Otca, deals with the primacy. He divides the analysis of primacy into five sections, which is found in three files, or here, in two of them. The first part deals with the primacy of Peter, the second part deals with the continuing mission of Peter, the third part – about the nature of primacy of the Roman Pope and in the fourth – about the infallibility of the Roman Pope. The fifth section consists of the literature issues about the primacy of the Roman Pope. In this paper we analyze the first two files. The third file, Primat Rimskaho Otca III. (Primat Rimskaho Papy) analyzes the issue of Papal infallibility.

Equality between women and men in the labor market becomes one of the crucial topics. The issue of occupational reintegration of the workers after parental leave seems to be crucial in this field. The article analyzes the factors that affecting the employee during returning to work after childbirth. Unethical behaviors, isolation, discrimination and luck of social support increase the emotional costs and reduce the sense of safety at the workplace. The perceived difficulties in reconciling work and family life negatively influences the procreative plans. Therefore, the considered problem becomes critical and needs the effective solutions.