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1
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THE TRANSCENDENT AND HORIZONTAL ANTHROPOLOGY OF 'HORIZONS OF EDUCATION' (Transcendentno-horyzontalna antropologia 'Horyzontow Wychowania')

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Pasierbek W.
Horyzonty Wychowania
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2011
|
vol. 10
|
issue 20
7-18
EN
The author analyzes the scientific achievements and programme development of the past twenty issues of the 'Horizons of Education', i.e. 'authentic educating of contemporary man to complete humanity'. In order to justify these assumptions, two recent anthropological doctrines are presented, namely individualism and collectivism. These are complemented with the crisis of 'a sad man'. Finally, the author reaches the conclusion that the programme principles formulated by the Editorial Team are realized via the assumptions of the transcendent and horizontal anthropology realized with the use of the analytical method.
2
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Religiozita a spiritualita české mládeže

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Martinek M.
Studia theologica
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2006
|
vol. 8
|
issue 3
73-82
EN
The author tries to find a possible basis for spiritual dialogue between the Church and today's Czech young people. In the first part he places the religiousness of the youth into a broader geographical and historical context. He focuses on the present reality in the Czech Republic and finds out that young people here are extremely atheistic in comparison with the youth in other European countries. At the same time, a lot of them admit that there exist some phenomena which are not possible to explain by scientific reasons. That is why the author pays special attention to the phenomenon of atheism among Czech youth. In the Czech setting we can also find the so called 'religious supermarket', in which anybody can choose from the wide offer of various forms of religion. Catholics prevail among those young people who regard themselves as believers, although a great part of them have some objections against the practice of the Catholic Church and against some parts of its doctrine. At the end the author proposes two possible typologies: according to the young people's attitudes to faith in God and according to their relationship to the Church.
3

THE IDEA OF CHRIST-CENTRED SPIRITUAL LIFE IN THE TEACHING OF ST. JOZEF SEBASTIAN PELCZAR (Chrystocentryzm zycia duchowego w nauczaniu sw. Jozefa Sebastiana Pelczara)

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Buzun L.
Rocznik Teologii Katolickiej
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2010
|
issue 9
79-93
EN
The author focuses on the idea of Christ-oriented spiritual life as taught by St. Józef Sebastian Pelczar, a bishop in Poland at the turn of the 19th and 20th centuries. His pastoral activity and scientific works were based on the teaching of Christ and contributed to the rebirth of spiritual life of the society. Józef Sebastian Pelczar's idea of spiritual life is discussed in its two main aspects : 1) sacramental/ecclesiastical and 2) prescriptive/educational. In both cases Jesus Christ is perceived as the Master. In the centre of Józef Sebastian Pelczar's concept there are the questions of the role of evangelical mysteries of the life of Christ, the problem of the cooperation between man and God's grace and, finally, the need to change one's life following the pattern of Jesus. The author illustrates his theses with biblical and theological sources with particular regard to the works by Józef Sebastian Pelczar.
4
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Proces odovzdávania viery v súčasnej spoločnosti

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Kyselica J.
Studia theologica
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2006
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vol. 8
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issue 4
66-82
EN
Passing on the faith is a pastoral priority in the majority of parishes and Christian communities in European countries. A crisis is strongly felt in this process of passing on the Christian heritage to the next generation. Biblical stories tell us about the beginning of a religious tradition which used the contemporary cultural background to communicate its message. Multiple changes in the postmodern society, on one hand, deepen the crisis of passing on the faith and, on the other hand, render a better communication possible. The better communication is visible on the side of the agents and listeners, and in the content as well. The process of passing on the faith has important features, in which laymen can make their own contribution to the depth and vitality of the message. Particular attention is paid to family, school, Christian communities and parish. Along with these places, one should also pay attention to means such as catechesis, liturgy, popular devotion and mass media, which seem to be the best ones suited for the objective. In spite of numerous and serious difficulties which we encounter in the process of handing over our faith, the Church will find the key to the new revival of its mission at the feet of its Lord and Master.
5

COMMUNICATING THE WORD OF GOD AND THE RETURN MESSAGE (Komunikacja slowa bozego a komunikat zwrotny)

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Turowski W.
Rocznik Teologii Katolickiej
|
2011
|
vol. 10
144-160
EN
Communication is the process of communicating of individuals, groups and institutions. Preaching the word of God is a special form of communication through the message communicated which is the homily and through the liturgical-sacramental context of this action. The sender of the homiletic message is God who makes use of the person of the preacher; the recipients are the members of the liturgical assembly, while human speech is the channel of communication. The article is an attempt to analyze the perception of those listening to the Word of God in the St. Raphael Kalinowski Parish in Elblag. It focuses on modern preaching and how the return message plays an important role in the process of communication. The conclusions drawn are a material for further pastoral work.
6
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Liturgická stránka nových svatební obřadů z r. 1990 a její aktuální dopad v České republice

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Nemec D.
Studia theologica
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2004
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vol. 6
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issue 2
1-15
EN
The article describes liturgical and pastoral consequences of the promulgation of the second typical edition of 'Ordo celebrandi matrimonium' promulgated in 1990. First, it briefly recapitulates the history of the rite of wedding after the 2nd Vatican Council. Then it compares liturgical issues of the 1st and 2nd typical editions. The third part stresses positive elements of the Introduction (Praenotanda) of the 2nd edition in comparison with the 1st edition, but it evaluates it critically too. Therefore the article contains proposals for supplements of the text in the Czech translation. The fourth part describes in detail the rites of celebration of marriage showing the new or better-formulated texts as a very valid contribution, not only for the liturgy itself, but also for pastoral care. Finally, the author shows the special contribution given by the Supplements of the Rite, referring to the relationship of these texts to the previous liturgical books, especially in the translations to Czech. The article also employs the author's experience as a member of the group of translators preparing the Czech version of the above-mentioned liturgical book.
7

SECTS AND NEW RELIGIOUS MOVEMENTS IN POLAND WITHIN THE CHURCH IN POLAND (Kosciol w Polsce wobec sekt i nowych ruchów religijnych)

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Murzinski P.
Rocznik Teologii Katolickiej
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2010
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issue 9
154-179
EN
Sects and new religious movements are a contemporary cultural phenomenon. It is not so because they have not existed before but because they affect masses which, in turn, is a result of the crisis of values more and more visible in our western culture. The crisis is caused mainly by the emancipation of this culture from its Christian roots, without giving anything in return apart from the technological progress and the relatively high living standard. Therefore different sects and quasi-religious groups make up for this loss. They quickly put down roots in the spiritual desert people nowadays live on. Since 1989 Poland has experienced political changes and cultural transformation. This process is accompanied by the emergence of many sects and religious movements searching for new disciples. Since that time many people, especially young ones as well as the ones lost in life and in the world of ideas, have fallen their 'prey'. Therefore, providing them with the help they need on the one hand and forming their faith and appropriate attitudes in life on the other are important tasks for the Church and the state. The special kind of help given to the victims of sects and new religious movements and people who are likely to come into contact with them are diocesan and parochial information centres which provide information concerning the abovementioned. Thanks to their work many people once caught in a trap set by the contemporary false prophets have 'returned' to the Church and society. The centres have also collected invaluable informative materials which are in the educating process and help those who have broken bonds with the sects and new religious movements. Due to the fact that these centres are established by churches, their mission is also of evangelizing nature. It is extremely important, as not only does it make possible to prove the falsehood of a given ideology, but also shows the Truth of Jesus Christ,which should be followed further on in life. This activity, undertaken because of the ongoing changes, is presented in this article. The text shows, with the support of statistics, law, and reports on national security, the danger of the current situation caused by the influence of sects and new religious movements.
8
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Některé antropologické otazníky a mariologické implikace dokumentu Společenství a služba

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Pospíšil C. V.
Studia theologica
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2006
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vol. 8
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issue 1
83-86
EN
The author pays attention to two aspects of the document of the International Theological Commission 'Communion and Stewardship'. The first one refers to a radical refusal of dualism, which brings up some questions both about the theological concept of the origin of a human being and of the further use of Augustine's psychological trinitarian theory. The second aspect is mariological implications of some statements in the document.
9

HOW TO TALK ABOUT THE CHURCH TODAY?

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Salij J.
Rocznik Teologii Katolickiej
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2007
|
issue 6
32-44
EN
The author is trying to answer the question of why we, the followers of Christ, are calling ourselves a Church, or a Temple? What are the consequences of being a Church? What obligations does it place on us? Answering these questions, the author concludes that the Church is the place of a powerful presence of God among His people. God's power, however, is full of humility. His power was most manifest on the cross. Although He was killed, His love proved greater than all the hatred directed at Him and greater than all the sins of the world. Today also Lord Jesus is powerful in a humble way. He does not promise to us that the Church will be a paradise of mutual love. He does promise, though, that He will fill my and your heart with His love, and that we will radiate this love to others, if we are truly open to His presence. The Kingdom of God starts in the man's heart. If I am closed to it, I will not see it even where it truly exists and operates.
10
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Ondřej Maria Petrů a jeho překlad Nového zákona

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Tichý L.
Studia theologica
|
2005
|
vol. 7
|
issue 1
64-68
EN
Among the modern translations of the New Testament into Czech, the translation of Ondrej M. Petru (1915-1970) occupies a very important place. Petru was not a biblical scholar, but he took part in the preparation of the translation of the New Testament into Czech by P. Skrabal (1948) as a linguistic expert. During his stay in Rome, Petru then reissued (in corrected form) the Gospels of Skrabal's translation (1951) and published his own translation of the remaining books of the New Testament (in two volumes: in 1954 and 1955). He further worked at improving his translation and published the whole New Testament in one volume in 1969. Although it appeared in Rome (3rd edition in 1976), its divulgement in the former Czechoslovakia was relatively high. After Petru's death a somewhat corrected edition was published in Vienna in Austria. However, numerous formulations of Petru's original translation of the New Testament live on in the Czech translation of the New Testament for the liturgy. Even though the translation of the New Testament into Czech by O. M. Petru contains idiosyncratic features, it cannot be neglected by future translators and it can serve them as a source of inspiration.
11
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Monastery diecezji turowsko-pińskiej w XVI wieku

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Mironowicz A.
ELPIS
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2011
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vol. 13
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issue 23-24
227-250
EN
The history of the diocese of Turov and Pinsk until the end of the XVI century reflects the fate of the Orthodox Church in the Commonwealth. The development of the bishopric founded in 1088 passed through several stages resulting from often violent political, administrative and state changes. The prosperous period in the evolution of the Church structures on the territory of the discussed eparchy lasted until the end of the XII century. Under the rule of Sviatopolk II (1087-1113) the diocese of Turov encompassed vast territories of the Ruthenian lands with the following towns: Turov, Pinsk, Brest, Kamenets, Kleck, Slutsk, Gorodno, Haradok (later Davyd-Haradok), Zditov, Nobel, Dubrovitsa, Kapyl, Liahavichy, Sniatyn, Drohiczyn upon Bug and Vawkavysk. Therefore the eparchy encompassed the area from the Lower Beresina and Dnepr in the east to Bug (on the side of Prypiat) in the west, from Kleck in the north to Lutsk, Dubrovitsa, Stepan and Chortoryisk in the south. For the principality of Turov it was the period of its greatest development and political importance. During that period first schools were founded, the art of icon painting developed as well as church architecture. Still the diocese of Turov depended too much on the political events. All political and Church changes influenced the situation in the principality of Turov. After the peaceful - for the diocese of Turov - reign of Kievan prince Vladimir Monomakh (1113-1125) important changes took place during the rule of prince of Turov Viatcheslav Vladimirovich. The reign of prince Viatcheslav (1125-1132, 1134-1139, 1139-1142, 1142-1146), several times disrupted by the rule of other pretenders to the throne of Turov, had an unfavourable effect on the state of the eparchy. After 1142 not only did the principality loose five important towns, but equally the territory of the diocese changed. From that moment the diocese of Turov was deprived of such towns as: Horodiets, Rahachow, Kleck, Chortoryisk, Brest and Drohiczyn upon Bug. Territorial losses of the eparchy were compensated by spiritual development, especially during the reign in Turov of prince Andrei Bogolyubski (1150-1154) and Boris Yurevich (1154-1158). Andrei Bogolyubski was known as the patron of the culture, guardian of the Orthodox Church. He maintained close relationship with eminent theologian Cyril of Turov. Andrei Bogolyubski, whilst the prince of Vladimir and Suzdal (1157-1174), supported the cult of the Mother of God as the Protector of his principality. The short rule of Boris Yurevich in Turov and Pinsk brought him general esteem. Prince Boris was a pious and respected man. The son of Yuri Dolgoruky and younger brother of Andrei Bogolyubski, he supported the dynastic policy of his family. The further development of the principality and religious life in the diocese of Turov took place during the reign of Yuri Yaroslavovich (1158-1174). At his time huge stone church dedicated to the Dormition of the Mother of God was built in Turov. There is no doubt that at that time Turov was the biggest intellectual centre on the Ruthenian lands. It would be difficult to visualize the history of the diocese and Church in the XII century without mentioning the person of John Chrysostom of that time - Cyril of Turov. The hierarch of Turov was an outstanding orator, the author of many literary, religious and moralizing works. As the bishop of Turov in 1158-1182 he led to the development of spiritual and educational life. Cyril of Turov was well-known in the Ruthenian lands and his literary legacy had a significant influence on the religious and national identity of the Belorussians. Bishop Laurentius was the continuator of the activity of Cyril of Turov in the bishopric. His life was described in The Kievan Cave Patericon and in The Lives of the Saints of Dimitri of Rostov. Both of them, together with Martin of Turov - a monk from Turov monastery of Sts Boris and Gleb, were canonized by the Orthodox Church. The Tatar incursions, deepening regional disintegration in the Ruthenian lands as well as the increase of the meaning of the neighbouring countries (the Halych-Volhynia principality, Lithuania and Poland) weakened the position of Turov and development of the Church structures in the territory of the eparchy in the XIII century. To these tendencies one must add the complicated jurisdictional fate of the diocese of Turov. In the XIV century the diocese of Turov several times was joined to founded and closed down Church structures: Lithuanian metropoly, Halych metropoly and Kiev metropoly. If you add to this the political instability, split of the principality of Turov into principalities of: Turov, Pinsk, Gorodno, Dubrovitsa and Stepan, one can easily explain why the territory of the eparchy changed. Occupation of the lands of the diocese of Turov and Pinsk resulted in inclusion of certain territories of the eparchy into neighbouring Church and state structures, for example to the diocese of Vladimir, of Lutsk, or the metropoly of Novgorod. The inclusion of Turov and Pinsk into the Grand Duchy of Lithuania in the first half of the XIV century resulted in political stabilization, but complicated the divisions in the Church structure. The bequest made by Vytautas, the duke of Lithuania in favour of the bishops of Turov strengthened in tradition the conviction that he was the founder of the diocese. It was probably the weakening of Turov and increasing importance of Pinsk that caused the transfer of the see of the bishop within the diocese. In the XV century Pinsk became the local metropolis. Re-establishment of the principalities of Turov, Gorodno, and Pinsk in 1471 and conferring on them a special autonomy resulted in revival of the Church life. The greatest services to the development of the Church life were rendered by the rulers of the principalities: Ann Svidrigellova Horodecka, Semen, Maria, and Vasyl Olelkovich, Ivan, Fiodor, and Helen Yaroslavovich, Semen and George Holshansky, and Vasyl Fedorovich Ostrogsky and Constantine Ivanovich Ostrogsky. Thanks to their foundations and bequests more then 200 Orthodox parishes and several monasteries were founded. They were also the patrons of many iconographers, cantors, copyists and others artists. The boarders of the eparchy of Turov and Pinsk were definitively established in the XVI century. In the territory of Polesia five counties (powiats) belonged to private persons. Two of them - the ones of Kleck and Haradok - since 1588 remained in the hands of the Radziwills, the other two - of Sluck and Kapyl - were the property of princes of Sluck, whereas the fifth belonged to the family of Ostrogsky. Those counties were not attached to any voievodships. When the Brest-Litovsk voievodship was formed, it included only the lands of Pinsk and Brest counties. Only in 1566 definitive partition of the territory of the former principality of Turov took place. Gorodno and Turov were added to the voievodship of Brest-Litovsk, whereas Kleck, Sluck and Kapyl - to the voievodship of Novgorod. The Pinsk county together with the lands of the principalities of Gorodno and Turov formed in the XVI century the territory of the eparchy of Turov and Pinsk. Within the boundaries of the diocese remained also the territory of the former principality of Dubrovitsa. At the same time the lands of the principality of Stepan did not belong to the eparchy as they were joined to the diocese of Lutsk. Within the boundaries of the eparchy remained the estate of Viad and Bobryki. The administrative changes in the second half of the XV and XVI century substantially influenced the formation of the diocese boundaries. Finally, at the end of the XVI century the diocese of Turov and Pinsk included the lands of the Pinsk county, to which the territory of the principalities of Turov, Gorodno and Dubrovitsa were joined together with certain parishes located outside the above mentioned administration units, but historically linked with them.
12

PRIORITIES FOR PASTORAL WORK OF THE CHURCH IN POLAND

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Kaminski R.
Rocznik Teologii Katolickiej
|
2007
|
issue 5
45-56
EN
This article shows rules for pastoral work that have never been questioned along with challenges in pastoral ministry typical of Poland. Polish pastoral care needs to face the challenges that come with pluralism and democracy. Current political changes are accompanied by a number of negative phenomena, such as unemployment or a deep split between professed faith and actual opinions or behavior in social and personal lives of Catholics. The pastoral care of the 21st century needs to be diversified in terms of its directions, forms, and methods. Today the pastoral care of the family should be seen as a priority. There is an urgent need for promoting and preparing Catholics for participation in the public life. Pastoral care should encourage, affirm, and perfect a greater sensitivity towards charities. The devotion to Mary should be cherished and developed in order to deepen the Polish Marian devotion.
13

FROM THE ARCHDIOCESE OF VILNIUS TO THE ARCHDIOCESE AND METROPOLY OF BIALYSTOK

100%
Krahel T.
Rocznik Teologii Katolickiej
|
2007
|
issue 6
149-157
EN
The political borders established after World War II divided the Archdiocese of Vilnius. Only a small part of it remained within Polish borders, and archbishop Romuald Jalbrzykowski of Vilnius, forced by the Soviet authorities to leave Vilnius, came to oversee it. He settled down in Bialystok and organized the chancery and the archbishop's tribunal here. It was also in Bialystok that the Seminary and the Theological Faculty of the University of Stefan Batory, evicted from Vilnius, resumed their operations. This was the beginning of the church administrative center in Bialystok, which came to be known as the Archdiocese of Bialystok. On June 5 1991, during his visit to Bialystok, John Paul II announced the decision to create the Archdiocese of Bialystok, which was consequently raised to the status of the Archbishopric the following year with the bull 'Totus Tuus Poloniae Populus' - as part of an overall effort to reorganize Church structures in Poland. It was also at that time that the metropoly of Bialystok was created, comprising the Archdiocese of Bialystok, the Diocese of Drohiczyn and the Diocese of Lomza. The first head of the metropoly was archbishop Edward Kisiel.
14
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Vybrané podněty pro diskusi o cílech manželství

100%
Machula T.
Studia theologica
|
2005
|
vol. 7
|
issue 2
26-32
EN
The paper is focused on the philosophical analysis of matrimony with respect to its main goals. Firstly, it presents Aristotle's theory of friendship as the basic ethical category for matrimonial interpersonal relationships. Secondly, it shows some remarks of St. Augustine on matrimony from both philosophical and theological points of view. Finally, it deals with several questions of Church law and compares these approaches.
15
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Sakralna muzyka bizantyjska i jej wpływ na staroruską muzykę cerkiewną

100%
Wołosiuk W.
ELPIS
|
2011
|
vol. 13
|
issue 23-24
59-86
EN
Sacred Byzantine music originates from three sources: 'the liturgy of heaven', synagogue music as well as old Greek theory of music and lays at the bottom of the East Slavs liturgical chant. The tonal base of the Byzantine music formed tetrachords. From them the so called Diatonic mode took shape. It was the easiest and the most popular sound arrangement steming from Greek music. The Cristian Church considered it to be in accordance with its Spirit and needs. From the tetrachords mentioned above other tones were created, namely Doric tones, Lydian, Phrygian and Mixolydian and, together with all their derivatives they gave beginning to the Oktoechos tradition. Byzantine music was flourishing in monasteries and in town areas and many different forms were elaborated on like troparions, kontakions, stichiry, canons, etc. If one speaks about composers then certainly some names cannot be omitted. These are: St. Anatolius (Patriarch of Constantinople), St Andrew of Crete, St Romanos the Melodist, St Sophronius of Jerusalem and, above all, St John of Damascus who collected and systematized the liturgical chants creating mentioned Oktoechos. The acceptance of the Greek form of Christianity by Rus' caused a cultivation of the sacred Greek vocal art on its territory which manifested in a form of so called Znamenny chant. This type of chant was at first similar to the Greek model but later on it moved away from it. Musical notation of the Old East Slavic singing was based on neumes which names in Old East Slavic have changed a little and only few survived. Furthermore, liturgical note books together with their genre and music content have been taken over from Byzantium. Especially visible in the Old East Slavic monody, Byzantine patterns were pervading also the later polyphony which proves they were always current. Moreover, this allows to claim that Rus' became the real successor of the Greek Orthodox traditions in new circumstances of sacral musical culture in the whole Eastern Europe.
16
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Obřad žehnání místní zodpovědné v sekulárním institutu Volontarií Dona Boska

100%
Demel Z.
Studia theologica
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2004
|
vol. 6
|
issue 2
64-70
EN
The paper deals with the benediction of the Group Responsible in the secular institute of Volunteers of Don Bosco, which belongs to the Salesian Family, in relation with the benediction of the Regional Responsible of this institute. Although the new members of the institute are always incorporated in the liturgical service, the real ceremony installing the Group Responsible in office has been missing. The described ceremony has removed this deficiency. The benediction prayer of the Group Responsible is derived from the abbess benediction prayer, whereas some text passages have been adjusted to the Salesian spirituality. The benediction prayer is followed by handing over the Statutes of the institute and burning lamp as service symbols of the Group Responsible. Both are accompanied by a specific prayer. The benediction ceremony can be involved in the Liturgy of the Word or in the Holy Eucharist (the latter case is described here).
17
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Světelné atributy Krista v hymnu sv. Ambrože Splendor paternae gloriae

100%
Piáčková G.
Studia theologica
|
2008
|
vol. 10
|
issue 1
78-96
EN
The Hymn Splendor paternae gloriae was versified by Ambrosius probably at Easter in 386. In the hymn Ambrosius introduced Christ as splendor paternae gloriae, lux lucis, lumen luminis, fons luminis and dies dierum. He accepts the ancient symbology of a pagan cult and applies it to Christ who is 'a sunbeam' and 'the sun of justice' which 'brings light to the world when it suddenly appears at its sunrise and leaves the world in darkness at its sunset.'
18
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Co je to podobenství

100%
Tichý L.
Studia theologica
|
2004
|
vol. 6
|
issue 1
1-9
EN
The article examines the term parable as it is used in the New Testament (in Greek parabole) and in the interpretation of the Gospels. At first, the Czech usage is presented, followed by the terminology of the Bible. Then the understanding of this word as a literary term is explored, beginning with classical authors. Much attention is paid to what biblical scholarship has said about the parables of Jesus in the last more than hundred years since the influential work of A. Jülicher. We can see that the approaches to the parables have been very diverse so that the only consensus among modern scholars seems to be the fact that Jesus sometimes spoke in parables. However, this cannot lead to an arbitrary interpretation of Jesus' parables. In author's opinion, the working definition of A. J. Hultgren can be useful in practice: A parable is a figure of speech in which a comparison is made between God's kingdom, actions, or expectations and something in this world, real or imagined.
19
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Je možná nová teologie dědičného hříchu?

100%
Machula T.
Studia theologica
|
2008
|
vol. 10
|
issue 4
14-32
EN
The article deals with new approaches to the theology of original sin. It introduces the readers to basic features of new theories, ie their christological background, deconstruction of Trent dogmas, psychological and sociological issues, the evolutionary view on history and polarity between situationalism and personalism concerning original sin. Then it tries to propose basic criteria for evaluation of various theological theories that were developed in past decades.
20
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Teologie stvoření člověka a paleoantropologie

100%
Pospíšil C. V.
Studia theologica
|
2009
|
vol. 11
|
issue 3
1-9
EN
The author asks himself, how to reconcile the ontological jump, i.e. infusion of the soul into the body prepared by the evolution, with the non-dualistic message of the Scriptures and the corresponding teaching of the Magisterium. The author sees another dilema between the Christian anthropology on one side and the discoveries of paleoanthropology on the other side. This leads to the concern about the criteria for the acknowledgement of the individuals at a certain stage in the evolution of man as human beings. It seems likely that the process of hominisation was gradual and that God created man through evolution both in the corporal as well as in the spiritual area. However, the theologian is aware also of other related burning questions: What about the salvation of hominids and those forms of humankind, which were not fully developed? How will their resurrection probably look like? At the end the author comes to the conclusioni that we are facing here the mystery of protology, which won't be brought to light until the moment of the full knowledge of eschatology, because only the ultimate goal reveals the meaning of the whole process.
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