The author critically analyzes three theses. According to the first thesis, at the beginning in southern Poland there was a Slavic ritual related to the Methodist mission. If this thesis were confirmed, it would be assumed that this region was the main source of Christian infiltration for the entire country. The second thesis assumes that Christianity reached Poland through German lands, especially through Magdeburg as the metropolitan center, which also included the first Polish bishopric in Poznań. Supporters of the third thesis see the Czech Republic as an agent of the Christianization of Poland. Although this mediation also had a German background, the Czech Republic played an important role. In this case, secondary mediation by Moravia could also be considered. The author firmly rejects the existence of a Methodist mission in the south of Poland. The entire argumentation of the supporters of this thesis is based on one text (The Life of Saint Methodius in the so-called Pannonian Legend). However, this text only shows that the Prince of Wisła was baptized; however, the possible further effects of this baptism remain unknown. The author, contrary to the claims of some historians, believes that there was no Great Moravian empire. There was only Moravia, whose borders are well known historically. It was with this state that the Duke of Wisła clashed and was defeated; however, there is no reason to draw any further conclusions. The issue of the scope of the Moravian metropolis can be clearly resolved. Moravia is a historically well-known area, and Passau's jurisdiction never extended as far as Krakow or even further north. In the author's opinion, the contradictory claims are completely unfounded. The author also agrees with W. Abraham's view that Prochoros and Prokulfus were bishops of Olomouc. He points to the opinion of archaeologists that the remains of rotundas found in the South of Poland date back to the 10th century, just like the beginnings of church organization in this region. This organization was associated with Czech missionary activity, first associated with the bishopric of Regensburg, and after 973 with Olomouc and Prague. The second thesis, according to which the Christianization of Poland took place through Saxony and Franconia, is based primarily on Thietmar's account of Bishop Jordan from Poznań, who was allegedly a suffragan of the Magdeburg metropolitan. However, according to research by Paweł Kehr conducted in 1920 and supported by W. Abraham, this issue seems to be clearly explained. An a priori thesis was also introduced that the emperor had missionary rights in Poland; supporters of this thesis can cite source evidence. However, there is also negative evidence that contradicts this. One such piece of evidence may be the silence of the protocols of the synod of Ravenna from 967/968 regarding the Polish bishopric. Other evidence is the chronicle of Reginald of Prüm from the end of the 10th century, the continuation of which was written by Adalbert, who later became Archbishop of Magdeburg. In 961 he described his mission in Kiev. If he also became Archbishop of Poland, he would certainly include it in his chronicle. It seems that the third thesis, according to which Poland was Christianized from the Czech Republic, is correct. The beginnings of Christianity in Poland are associated with the figure of Princess Dobrawa, who came from the Czech Republic. In 966, Bohemia was ecclesiastically subordinated to the bishopric of Regensburg, and thus to the metropolis of Salzburg. Therefore, these two centers had to take part in the Christianization process started by the Czech Republic. They certainly provided the clergy and equipment with which Jordan came to Poland. In this area, dioceses in Aquileia, Salzburg and Sirmium contacted the Slavs; It was also there that the language and terminology that served for the Christianization of the Slavs for centuries was developed. This does not change the fact that Jordan had to go to Rome before he came to Poland. Church terminology based on Latin and South German is geographically related to the Czech Republic. Critical analysis of the so-called The Korbeau-Fulda Annals suggest that they also reached Poland through Prague.