The eleventh chapter of the first epistle to the corinthians includes Paul’s recommendation for the appropriate clothing for men and women while worshiping. Paul’s discourse refers mainly to the question of a woman’s wear and head covering. What he presents in 1cor 11:2-16, therefore, does not mean that he is to be called a misogynist. the apostle recognizes the importance of women wor-shiping and prophesying during gatherings of the faithful. However he does not accept the idea of women praying with their uncovered heads. Paul’s suggestions for suitable clothes, hairstyle and head covering in the course of worshipping god were rooted in the specific cultural background.

The fourth text from Codex Tchacos, conventionally labelled as ‘(The Book of ) the Stranger’ (Allogenes), is the only known manuscript of this particular work. It bears traces of Judeo-Christian influences, probably of Syrian origin. Its relationship to the Gnostic traditions is less certain. Although preserved in a deplorable state, it still features a few discernable narratives. The most interesting of them is a variation about Jesus being tempted by Satan on the mountain, the topic only rarely present in the early Christian literature.

The main purpose of this article is to present the first Polish translation of The Letter of Peter to Philip from Codex Tchacos. The translation contains the introduction and the so-called initial philological commentary showing the most significant differences between the Nag Hammadi version of the text and the one from Codex Tchacos.

Years ago Father Jozef Londzin postulated to follow an example of scholars researching the contribution of Evangelical clergy to the fight for Polishness of Cieszyn Silesia and to study the contribution of Catholic clergy to this struggle. Until now this period of the recent history remains a sort of terra incognita. The article is a humble attempt to answer the call of the great patriot. The article is dedicated to Father Dominik Sciskala (1887-1945) who, as a priest born and raised in Austrian Silesia, took an active part in the fight for Polishness in the peak period of the struggle (1919-1920). He engaged in this campaign through pastoral, political, and literary activities. The article contains a reconstruction of life and political activities of Father Dominik Sciskala, active in Cieszyn Silesia in the years 1919-1922. The study was written on the basis of preserved documents, brochures, letters, telegrams, and opinions of superiors and the faithful.

Holiness is a goal that God sets for every Christian. To achieve this goal, man uses the means present in the Church. Many scientific publications and spiritual guides have already been written on this subject, including Zarys ascetyki by Jan Bochenek, Modlitwa i świętość, The New Man by Thomas Merton, The Imitation of Christ by Thomas à Kempis or Teologia życia wewnętrznego ludzi świeckich by Eugeniusz Weron. This paper presents the teachings of Bishop Czesław Domin, who in many of his speeches dealt with the subject of the means of developing holiness. The comparative-analytical method was applied for working out the text. Among the means of developing holiness, Bishop Domin distinguishes prayer,  sacramental life, the fight against evil and worship. In his speeches, he emphasizes the value of prayer, stating that its effectiveness should not be doubted, and in a conversation with God, one must show an almost insistent attitude. Prayer reaches its fullness in the sacraments. He also notes that an important means of developing holiness is the fight against
evil, which man is to undertake through the word of God, prayer and fasting. The last help in the pursuit of excellence is the worship of Divine Mercy, Immaculate Heart of the Blessed Virgin Mary and St. Archangel Michael. The Bishop’s words, very simple and wise at the same time, are an invaluable help in man’s pursuit of holiness.

The substance of God is one and the only one, common to the three Persons. In other words, each of the Divine Persons has the same substance. Respectively to this, in one absolute substance, there are three personal characters, and each Person has the same substance, but in a personal aspect in a different way. This article draws attention to the first of the Divine Persons. The substance is one of the five requisite and sufficient elements to define a given being: substance, relation, interior, exterior and activity. The substance and the specific personal characteristic have been emphasized in the present reflection. The substance of God in its Fatherly character (fatherhood) is open to the characteristic of the remaining two Persons in such a way that it gives birth to the Son and the waft/breath of the Holy Spirit. Giving birth and breathing are connected with two different personal features, but they comprise the whole substance.

Pope Francis builds his ecclesiology around the statement that the Church is a community of Christ’s disciples, sent to the world to announce the Good News. This announcing should always maintain the dynamics of the kerygma. The community of disciples is a community of weak, sinful people believing in Christ and seeking conversion. The conversion should result in the transformation of the Church structures. The world to which the Church has been sent is loved by God, and in every human being God’s grace is at work, even before they are reached by the Gospel. The Church, therefore, does not need to occupy a central position in order to fulfill its mission. Such understanding of the community, its mission and the  world is the starting point for the interpretation of the whole range of situations in which the Church lives today. Particularly striking are the reflections on the city as a place of living and evangelisation, where the Church should concentrate significant efforts.

Saint John distinguishes between two kinds of cognition: the natural one and the supernatural one. He divides the supernatural cognition into two more subdivisions: specific and extracted one and general and dark one, which is described as contemplation. The specific and extracted supernatural cognition is divided into physical cognition and the spiritual one. The latter one, according to saint John of the Cross, includes: revelations, words, spiritual feelings and visions. Based on testimonies of Saint John questioning the status of clear cognition (in raptum) seems justifiable.