The dispute over the nature of revelation was one of the significant theological debates of the second century. In the polemic between Irenaeus of Lyons and the representatives of the Valentinian school, two different models of understanding revelation emerge. Texts associated with the Valentinian tradition, especially the Gospel of Truth and the Tripartite Tractate, present revelation primarily as knowledge (gnosis) that overcomes ignorance and enables the discovery of humanity’s spiritual origin.
In Adversus haereses, Irenaeus opposes this view by presenting revelation as an event within the history of salvation accomplished in Christ and transmitted by the apostles to the entire Church. In his interpretation, revelation is not knowledge reserved for a select few but a reality preserved in the public tradition of the apostolic Churches, in their common rule of faith, and in episcopal succession. The polemic with the Valentinians thus leads to a clearer articulation of the conviction that Christian revelation has a historical and public character.

The article examines the ontological status of created freedom in an eschatological perspective through the theology of Sergius Bulgakov. Its aim is not to reconstruct the entire doctrine of apokatastasis nor to survey contemporary debates on universal salvation, but to analyze the concept of “created will” (воля тварная) as an ontological category. The point of departure is the classical Augustinian-Thomistic model of the irrevocability of angelic choice, grounded in the notion of immutabilitas and the distinction between aeternitas and aevum. Against this background, Bulgakov’s anti-dualist argument is examined, particularly his denial of the possibility that eternal resistance to God could acquire ontological permanence.

The study argues that the core of the debate concerns not primarily the scope of salvation but the relation between the definitiveness of an act and an ontology of participation. The systematic section identifies the tensions and limits of Bulgakov’s proposal, especially regarding eschatological freedom and the potential risk of a deterministic interpretation of metaphysical unity. The conclusion proposes a distinction between the definitiveness of an act and the absolutization of resistance as a framework for further theological inquiry.

Kubina Teodor Filip (1880–1951), pseudonyms: Dr K, Dr Rzymski, Dr Teodor Rzymski, Ks. dr Rzymski, Teodor Rzymski; Roman Catholic priest, social and national activist, first editor of “Gość Niedzielny”, first bishop of Częstochowa, organizer of the Catholic Action He came from Swietochlowice, where he was born on 6th April 1880. In 1906 he was ordained a priest; in the years 1917-1925 he was a parish priest in the parish of the Immaculate Conception of the Blessed Virgin Mary in Katowice. Duringthe Polish-German conflict about Upper Silesia after the First World War, he was one of the leaders of the Polish side, which appointed him many times as a candidate for an administrator or director of the part of the Wroclaw diocese included in the Plebiscite. He was a member of the National Workers’ Party. In the years 1922-1925 he was one of the closest collaborators of Bishop August Hlond and an organizer of the newly created Silesian (Katowice) diocese. He was the first editor of “Gość Niedzielny” and an organizer of Silesian Catholic congresses. In 1925 he was appointed as the first bishop of Czestochowa.

The article attempts to present extra liturgical prefuneral ritual practices from a religious, folkloristic and cultural perspective. The author outlines the profiles and repertoires of female animators of traditional vigils for the deceased, whose accounts were recorded in 2015 in the Rybnik region. At the centre of the author’s analysis are performance situations connected with prayers for the dead, situated within the sphere of religious folklore and folk thanatology, as well as the cultural context arising from this form of the faithful’s piety. Within the analysed repertoire, the author distinguishes two groups of prayer invocations typical of the research area, taking into account the ritual-religious context in which these texts fulfilled specific functions and their performance practice characterized by local variations. In conclusion, the author emphasises that chaplet chants associated with vigils for the deceased constitute both a religious testimony of tradition and Christian culture in Upper Silesia and are a valuable folkloristic documents.

This article addresses the issue of liturgical formation in the context of sacred music as an integral element of the liturgy. The liturgical renewal initiated by the Second Vatican Council began a process through which the faithful are formed for
full, conscious, active, and fruitful participation in the liturgy. However, this process faces numerous challenges, such as the loss of the ability to
understand the symbolic language of the liturgy, secularization, disbelief, and diverse liturgical sensibilities. The author analyzes liturgical-musical workshops as an alternative form of formation that, through the teaching of polyphonic singing, Gregorian chant, and participation in thematic conferences, allows the faithful to experience the liturgical encounter with God more deeply. The study, based on the historical-critical method, presents a historical outline of the initiative, the characteristics of the event, and the effects of liturgical formation, referring to the experiences of
workshops organized in Skoczów in 2023–2026. It demonstrates how these workshops, conducted on two tracks—musical and spiritual—contribute to raising liturgical awareness, forming musical personnel in parishes, building community, and promoting a culture of liturgical music in accordance
with the spirit of conciliar reform.

The article analyzes the history and contemporary significance of the “Marianum” center in Carlsberg as one of the most important institutions of Polish migrant pastoral ministry in Germany after the Second World War. The aim of the study is to reconstruct the origins and development of the center, with particular emphasis on the activity of Fr. Franciszek Blachnicki and the influence of the Light–Life Movement spirituality on the religious formation of the Polish diaspora. The first part presents the establishment of “Marianum” as a center for Polish war orphans and its gradual transformation into a religious and formative center for the Polish Catholic community in Germany. The article then discusses the activity of Fr. Franciszek Blachnicki in Carlsberg during the 1980s, portraying “Marianum” as a place of implementing the project of the New Evangelization, a center for lay formation, and a space for international cooperation inspired by the ecclesiology of the Second Vatican Council. The final part reflects on the contemporary situation of the center in the context of transformations within migrant pastoral ministry in Germany and the new guidelines of the German Bishops’ Conference concerning the model of the intercultural Church. The author argues that “Marianum” currently exists between the need to preserve Polish religious identity and the processes of integration with the local Church. The hermeneutical method applied in the study allows “Marianum” to be interpreted not only as a historical phenomenon, but also as a space for reflecting on contemporary pastoral transformations and searching for new models of migrant ministry in Western Europe.

The article contains a discussion and review of the latest book dedicated to Archbishop Senior Damian Zimoń. 
The text consists of two parts. The first one contains a discussion of the content of the presented book in the context of Archbishop's activities. 
Zimoń as the ordinary of the Katowice diocese and the metropolitan of Katowice. The second part attempts to point out certain errors and inaccuracies that the author did not avoid when preparing this valuable position.

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