In the first months after the end of World War II, some Polish bishops supported the new authorities in the process of rebuilding the country. The bishop of Katowice, Stanisław Adamski, belonged to this group. The Vatican Secretariat of State was informed about his initiatives in this direction. In Rome he was considered willing to cooperate with the communist authorities. In May 1947, Bishop Adamski became partially paralyzed after suffering a stroke. In his place, the Holy See intended to appoint the current field bishop Józef Gawlina.
In January 1948, he began preparations to return to the country. The opposition of the Warsaw government prevented the implementation of these plans. The analysis of previously unknown materials from the the Historical Archive of the Secretariat of State allows not only to supplement the knowledge on this subject, but also to show the motives of the main actors of the events (the Vatican, the Primate of Poland, the Bishop of Katowice, the Polish government in exile).

Does the Christian love, or the Trinitarian love urging the believer to love God, self and neighbour, take the form of agapè only, or can it include – and if so, in what way – other dimensions of human love like philia and erôs? This very old debate revived in the 20th century. This article aims to show how Hans Urs von Balthasar radically criticises the possibility of the presence of erôs, overlooks philia, and focuses on agapè, understood as an entirely free and selfless gift of self.

Pope Francis has been often defined as the ‘pope of the first times’. The initiatives that he has taken without having anyone of his predecessors to have done the same are numberless. This is true especially in the field on dialogue with people of different religious traditions. Yet, he himself has often reminded people who have prompted him on this specific aspect of his papacy that much of his – at times daring – initiatives would not have been possible without or before the Second Vatican Council and some of his predecessors, like Paul VI, John Paul II and Benedict XVI. This paper attempts an in-depth study on the continuity the present papacy present respect both Council and Bergoglio’s predecessors. At the same time, it tries not to ignore the sense and meaning of events or acts which have represented a unique novelty of the Argentinean pope.

The publication of the papal response to the dubia in October 2023 prompted a number of comments among Catholic publicists in the United States. The author's choice of U.S. media as an object of study was dictated by the fact that they are a source of knowledge about the actions of the Catholic Church, often quoted in the Polish news space. The text by Pope Francis in question served to clarify doubts arising in the minds of those with conservative views, expressed in five questions drafted by two cardinals, supported by three more, regarding the compatibility of the Holy See's new pastoral arrangements with Catholic doctrine. The publication of Responsum ad dubia was meeting with both: harsh criticism from opponents of changes to the current way of carrying out the Church's mission, as well as approval from progressive-minded Catholics, who saw in the papal moves an example of the Church's pastoral opening to the previously marginalized persons. Undertaking an analysis by the author of the article of the comments appearing in American journalism, revealed the existence of a phenomenon of strong polarization of views of Catholics in the US on the papal actions. Characterization of the arguments undertaken by worldview-distant circles of believers made it possible to show the theological differences in the understanding of the mission and nature of the Church, present in the thinking of their representatives. The progressive differentiation on such an important issue raises the question of the unity of the Catholic community. The example of the division present in the Church in the United States remains an illustration of similar processes taking place in other countries, including Poland.

A set of eight expressionist stained glass windows in the church of St. Mary Magdalene in Dobrodzień, originating from 1934-1935, is finalised by the window Students on the road to Emmaus. The aim of this stained glass window, in the view of Rev. Jan Gładysz (1881-1967), the parish priest at the time, was to encourage reflection on the subject of “Man’s journey with God”. The article is an attempt of conducting thorough interpretation of the individual elements of the composition of the work, which allow for a deeper penetration into the content of the reflection proposed by the parish priest of Dobrodzień.

The subject of the article focuses on the issue of the sense of human well-being. The concept of wellbeing, as defined by the World Health Organization, is synonymous with health, which is the state of good biological and physiological functioning of the human body, and not only the absence of disease or disability. Physical health is also related to the condition of the human psyche, then we are talking about psychophysical well-being. The individual's quest for well-being, however, does not only take place on the psychophysical level, but also has a spiritual / noetic dimension. The anti-reductionist approach to human dimensionality emphasizes that the human being is an integral unity that manifests itself in three dimensions: somatic, mental and spiritual, in which he can gain full and lasting well-being. The biopsychonoetic approach to the concept of well-being does not allow for a reductionist understanding of the dimensionality of a person, because it takes away the core of human existence, the deepest and most valuable potential of his existence.

The article aims to understand the phenomenon of psychological burnout among children and adolescents in the context of cultural pressure for an ideal body. This pressure is intensified, among others, through social media messages, leading to body image frustration and health problems among adolescents. Therefore, the main research problem of this article is the question of how the cultural imperative of an ideal body becomes a potential factor of psychological burnout among children and adolescents. The article uses a hermeneutical content analysis of the literature, research, and statistical data relating to the phenomenon. The implications for pedagogical practice indicate the need to implement psychoeducational and preventive interactions in the critical reception of cultural and media messages relating to body image and body care.

The article deals with a nearly 900-page Latin work by Fr Eusebius Amort from 1744, entitled – as could be translated to English – All the rules about revelations, visions and private apparitions explained in examples. It presents information about the edition and content of the book. In the first part, Amort formulates 231 rules regarding apparitions – only a few are derived from Scripture, most of them from Christian authors from antiquity to the 18th century. He shortens them to 120 rules in the following categories: true, doubtful, probably false and definitely not from God. They are theoretical and practical in nature. However, they lack a biblical basis. The second part of the book contains examples of visions and revelations, both illusory and certain. It ends with a criticism of the revelations of the venerable Maria of Agreda, discussed at that time, which the author considers doubtful. Amort's work is a creative combination of texts, sometimes subjectively chosen and selective, rather than an expression of the author's systemic theological thought.