The author defines the semantic category of diathesis as grammaticalized information about the hierarchy of arguments inscribed into the semantic structure of a predicate. She demonstrates that we can perceive an event from different perspectives depending on which argument is for the moment in the center of our interest. Thus, unlike aspect, mood or tense, diathesis is not an inflectional category of the constitutive predicate of a proposition, but a category of a pro-position as such, notwithstanding the fact that there are oppositions as active ~ passive, or possession ~ appertainance/belonging to which affect directly the surface form of the constitutive predicate. There is also something as a natural diathesis depending on the semantic role of the top argument - it is characteristic of propositions with argument referring to the agens at the top of the hierarchy. Understood this way diathetical hierarchy can serve as a criterion for a fun-ctional classification of propositions and the place of an argument in that hiararchy as a criterion for a functional classification of arguments.

The new challenges for Polish theology in the beginning of the 21st c. in the context of possession and exorcism include a theological reflection on possession and exorcism in the Bible, in patristic texts as well as in medieval and modern theological literature. Another issue is an elaboration of a new theological anthropology, which should acknowledge the achievements of human sciences like psychology and psychiatry. The existence of the psychic sphere in the human being is to be distinguished while the human spiritual sphere is to be convincingly justified. More precise criteria will be needed in order to distinguish psychic problems from those of a spiritual nature, including possession.

This article discusses an unknown tradition from the Malay Archipelago, namely the island of Lombok. The article describes a spirit possession ceremony, as it was practised in East Lombok before being subject to a ban in 1984. It also explains the reasons for prohibition and explores a recent revival of the tradition. The discussion draws a parallel with similar traditions from late colonial Malaysia. Aside from similar functions as healing rites, the traditions many times use the same ceremonial equipment during the ceremonies and have identical symbols. This encourages us to look for connections between the Sasaks in Lombok and the Malays in Malaysia and Sumatra. The article suggests some direct connections between the two, but also takes indirect connections into consideration, for example, the rule of the Bugis-Makassarese people, who played an important role in both of these corners of the archipelago.