Studiando le vicende della spiritualit polacca si pu notare che fin dallinizio, cio dal momento dellinserimento della Polonia nellEuropa cristiana, erano presenti in essa alcune correnti della spiritualit europea. Un forte influsso sulla nascita e sullo sviluppo della spiritualit polacca avevano gli ordini religiosi. Tra le dimensioni della spiritualit europea coltivate in Polonia una particolare attenzione merita la dimensione cristocentrica e mariana.

Polish authors have made a considerable contribution to the formation and development of the Theology of Spirituality that has become a separate subject of ecclesiastical studies since 1931. In the Middle Ages the eminent Polish theologians were Mateusz of Kraków (+1410) and Jakub of Paradyż (+1464). They visited Germany and Czech where their works gained some recognition. Confessio Fidei Catholicae Christiana (Moguntiae 1557) by Stanisław Hozjusz (+1579) is one of the most important works of the modern times, written in Latin, published 39 times during the authors life. The contents of the work influenced the attitudes of the people of those times. Christocentrically directed spirituality is represented by Stanisław Sokołowski (+1593) and Kasper Drużbicki (+1662). Many important thoughts on spirituality, especially on Catholic mysticism, come from Mikołaj of Mościska (+1632). The very first treatise on Ascetic and Mystic Theology is Summarium Asceticae et Mysticae Theologiae (Cracoviae 1655). Grzegorz Terecki (+1659) also skilfully combined ascetism and mysticism in his Directorium Spiritualis Vitae Fratrum Eremitarum Ordinis Sancti Pauli Eremitae (Cracoviae 1649). The Cistercians played the significant part in the propagation and development of the Theology of Spirituality: Michał Antoni Hacki (+1703) and Feliks Simplex Łącki (+circa 1700) together with Stanisław Papczyński (+1701) and Florian Jaroszerwicz (+1771). Notwithstandingly, the writings of Polish Resurrectionists, especially by Piotr Semenenko, greatly enriched Catholic Spirituality. Many works of importance for the development of the Theology of Spitituality were written in more recent times including 20th century. Józef Sebastian Pelczar (+1924), Aleksander Żychliński (+1945), Józef Puchalik (1958), Antoni Słomkowski (+1982) and Stanisław Witek (+1987) are important authors whose works cast new light on the problems of spiritual life and ensured the deserved position for the Theology of Spirituality among the theological disciplines.

This year (18 XI 1965) it is the 40-th anniversary of the proclamation of the council constitution Dei verbum, which has influenced the dovelopment of the theology of revelation. In this article the author tries to relecture the reality of revelation according to the constitution, which has an interpersonal character whose Author is God revealed and the man is an adressat. God reveals Himself because of love to invite a human being to take part in eternal life. The fullness and endness of revelation has taken place in the incarnated Son of God. God has been revealing since the beginning of creation, in a particular to the first people (primitive revelation), during of history, different nations, until the election of Abraham. In the choosen nation God revealed the mistery of His will and he was acting for them to prepare humanity for His comming in Jesus Christ, which particulary has been shown by profets. The incarnated Son of God was revealing God by all of His life, His teaching, acting, behaviour towards people, and by passion, death and resurrection. In this article the author shows the meaning of revelation to the faith and christian life, Church, the world and theology. In his light the author criticises the pluralistic theology of religion.

The Pope John Paul II was recognized as a great master of a propagated word. Each of his homilies radiated faith and living affection, profound essence and considerable oratorical technique. He could fill a homily with a word of a personal profession of faith and testimony, he could give a speech using a creative and dialogical language and in the world becoming more and more secularized he could be a prophet, thus a witness of the Invisible God.

Der Autor ist Begründer eines originalen Personalismussystems. In der Abhandlung erklärt er sich für die Verwendung der maximalistischen Philosophie, darunter auch des Personalismus in der systematischen Theologie als Lehre vom Glauben. Er weist weittragende Bedeutung des Personalismus in der Hermeneutik Joh 1, 14 auf und macht einen Entwurf des Personalismus in Neigung zur dogmatischen Theologie, die heutzutage vom Reismus abgehen muss.

Chodziło w naszym studium o pytanie: jakie są granice rozumu w teologicznym poznaniu Boga? Do granic formalnych, to znaczy takich, które wynikają z samej natury teologii należą: pośredni charakter poznania Boga, uwikłanie języka teologicznego w immanencji, brak samowystarczalności rozumu jednostki wobec eklezjalnego charakteru poznania. Z kolei treściowe ograniczenia rozumu ukazują się w ontologicznych twierdzeniach teologii pozytywnej, w przeczeniach teologii negatywnej i w darze mistycznego zjednoczenia.

W konfrontacji z całością przesłania o Bogu niesionego w tradycji chrześcijańskiej, teologia katafatyczna domaga się pomocy dwóch dróg poznania: apofatycznej i mistycznej; teologia w trudzie ogarnięcia całego depozytu wiary przy pytaniu o Boga własnym dynamizmem odsyła od twierdzeń o Bogu do wycofania ich stanowczosści i do przyjęcia daru przemiany umysłu. Zatacza się w ten sposób krąg hermeneutyczy, by stanąć znów u początku drogi, która "od wiary wychodzi i ku wierze zmierza" (Rz 1,4).

Ścisłe powiązanie teologii z mistyką sprawia, że teologia nie powinna być pojmowana jako aktywność jedynie niektórych wiernych w Kościele. Myślenie o Bogu, będące jednocześnie intelektualnym zgłębianiem, modlitwą i pragnieniem stanowi sam rdzeń życia chrześcijańskiego. Każdy z tych elementów może odgrywać różną rolę w podprowadzeniu do zjednoczenia. Ważne jest jednak podkreślenie niezbędności poznania intelektualnego w tym procesie.

Author of the article makes an effort to prove, that the main questions and problems, that emerge in the contemporary eschatology and at the same time considered as the new one, were formulated a way earlier, in the teaching of the Fathers of the Church. Unfortunately, the patristic eschatology shall be still counted among the number of less researched branches of theological knowledge. However, in the patristic sources we can find theses, including original and innovative standpoints of the Fathers in the eschatologically fundamental questions. They concern: 1) the interpretation of the human souls fate directly after death and the issue of judgement (the convergent statement is, that the soul itself recognizes and estimates the state of its likeness to Christ); 2) the interpretation of happiness of the delivered until time of the resurrection of the bodies (the essence of the happiness is sojourning with Christ); 3) the interpretation of the purgatory (purification, which is, maturation in love); 4) the interpretation of a possibility of permanent souls separation from God (a question of eternity of the infernal punishment, leading to the theory of apokatasthasis); 5) the interpretation of visio beatifica (contemplation and perception of the nature of God). The conclusion is, that in the trends of contemporary eschatology the reflection as well as development of Fathers of the Church teaching on "the last things" is significantly represented.