Life is one of the main subject in Bible, because God describe Himself as Living, Alive, and create life and enables it’s various forms to development, and bring out from nonexistence. At the basis of that is God’s love, reachable for people in the relationship with Him. In this article the life’s affirmation is analysed in the key of continuity, growth and transposition, according to generally accepted ideas of the time of Bible’s books redaction. It’ll be taken into account texts, where is described the subject by using word „life”.

The article deal with problem of the soul from the perspective of the science. Its purpose is to analyze the views of Francis Crick presented in the book The Astonishing Hypothesis – The Scientific Search for the Soul. The famous Nobel Prize winner tries to refute the religious view that man has a soul by referring to the research of the human brain. Crick’s thesis is as follows: the soul hypothesis must be rejected because of mental phenomena can be explained based on the work of the neurons. The scenario adopted in this way raises some problems. Some of them are outlined in this article.

Under particular questions in the field of the right to life occurs the problem of consent which is discussed mainly in the context of legalization of abortion, euthanasia, in vitro fertilization and capital punishment. The question of consent in filed of the right to life is important for the discussions to this theme and is related to the understanding of nature of the right to life, both in juridical and moral perspective. The common accordance in the right to life has an impact on the actual solutions in the range of respect for life and concrete activities and choices of people in this field. The presented paper explains the nature of the consent in the question of the right to life, indicates problematic aspects in this regard and shows some arguments in the process of achievement of common accordance in the problem of the right to life.

The reports on the increasing number of divorces/separations in Poland and the statistical data on the scale of the problem of addictions and violence (in the social welfare system, and not only), became a contribution to the theoretical considerations on the need and limits of saving marriages in crisis affected by the above mentioned problems. It was explained: from what it is worth/necessary to save a marriage in crisis, who is to save it, how to do it, what it means „at all costs” (who pays what price?) and where are the limits of saving? The issues presented in this article may be interested to many counselors, therapists, social workers, and spouses caught up in addiction and/or violence.

In the media space in Poland, you can meet the concept of Naprotechnology as an alternative to the in vitro procedure. Often, many myths and untruths appear in the discussion regarding this method of treatment. Naprotechnology is a new look at the health of women and men created by prof. Thomas Hilgers. It takes into account natural fertility biomarkers thanks to observation with the Creighton Model based on the female mucus. At every stage of diagnosis and treatment, Naprotechnology respects human life from the moment of conception and the mutual dignity of the spouses. It also does not use assisted reproductive procedures for ethical reasons. Naprotechnology is part of the broader scientific discipline of restorative medicine in infertility. Thanks to the accurate diagnosis and observation of the cycle, it is possible to correctly diagnose the cause of infertility. A proper diagnosis is the starting point for the implementation of specialized pharmacological and surgical treatment for both women and men. Properly used Naprotechnology and restorative medicine are highly effective in treating marital infertility.

The contemporary phenomenon of euthanasia is very extensive and very complex. It is a manifestation of the „culture of death”, as evidenced by common practices in many countries and attempts to legalize it. In Poland, although euthanasia is forbidden and punished, a significant part of the society approves of its introduction. At the same time, the common awareness that it is a crime and a crime is fading away (EV 66). The most important motive of euthanasia, meaningless suffering, can only be understood, accepted and defeated in the light of faith. Moreover, the request to shorten the life is not always motivated by unbearable suffering. It often comes from feelings of loneliness, lack of interest and compassion, and proper care. So, asking for euthanasia is a desperate cry for help and love. Rather than cut corners, it would be better to increase the involvement of family, friends and physicians in palliative care, which could remove the causes of such a radical decision as asking to die. Public acceptance of euthanasia can seriously reduce the costs of palliative care, both financially and scientifically. The recipe for this phenomenon is rather the educational effort of society, which should accept the phenomenon of disease, aging and death, so that in families and society there should be a dignified place reserved for sick, disabled, old and dying people.

The question of the kingship of Jesus Christ currently constitutes one of the most exceptional theological issues in terms of meaning, since it not only defines a living element of Christian piety, but also, in the recent years, it has aroused considerable controversies in the context of the so called intronization and evoked numerous questions. To answer these questions and to formulate appropriate spiritual and pastoral propositions, a profound exegetical and theological study into this matter is required. That is why in this paper we propose a broader analysis of the question of the kingship of Jesus Christ in the light of the Gospel of John, and predominantly in the light of the description of the Passion and crucifixion of Jesus Christ, where the issue of His kingship occupies a central place.

Dialog is one of the important dimensions of the practising of the vow of obedience and the community life of the consecrated people. This practice has significant influence on the correct involvement of the vow of obedience for particular religious as well as the quality of community life, especially when it comes to fidelity to charism. Noticing the main goals of dialog in the consecrated life, the article presents the most important aspects, which ultimately impact the holiness of the religious and the fidelity to the charism of their institute.

 The Russian Orthodox Church was deprived of a patriarch by the tsar Peter I the Great in 1721 and since then had been ruled by every next monarch. The position of a patriarch was restored in 1917, when the Synod chose Tikhon Biellavin (died in 1925), by secret voting. When the Russian Provisional Government was overthrown by bolsheviks, the new government started to subordinate the Orthodox Church. There were many attempts of destroying the Orthodox Church by pro-government religious groups, deceptional taking over the Orthodox administration, accusing the Patriarch Tikhon, and executing people defending churches during sacral pretiosas depriving action. The Orthodox Church’s independence was cut short in 1927 after the so-called Declaration of Metropolitan Sergei Stragorodski was published. Since then, his opponents had been persecuted, and his supporters had got promoted. The process of the Russian Orthodox Church enslavement ended when the Council of the Russian Orthodox Church Affairs with the security service officer Karpow as a director was established. The Council had its impact on the election of patriarchs Stragorodski and Simansky and bishops nominations. Orthodox churches, theological schools, monasteries, were liquidated massively, the 169 Męczeństwo i zniewolenie Rosyjskiej Cerkwi Prawosławnej w latach 1917-1970 number of dioceses was reduced, as well. On the Karpov’s and the government order, there was an unsuccessful attempt of establishing the Orthodox Vatican in Moscow. Patriarchs Stragorodsky and Simansky ruled according to governmental demands, not faithful people’s needs.

Taking the inspiration from the history of the cult of the Sacred Heart of Jesus, and especially from the private revelations of saint Margaret Mary Alacoque, a number of national bishops conferences dedicated the local churches and whole nations to the Sacred Heart of Jesus. On 11th June, 2021 the Polish bishops conference renewed such act in the difficult situation of the church and the nation, moreover even in the face of weakening devotion to the Sacred Heart of Jesus. Every act of dedication and entitlements is a religious act, which obliges to the fulfilment of the commitments that have been taken. In this context the question arises, and what next? In the form of suggestions few concrete steps have been proposed.