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1

Wokół dawnego i nowego rozumienia przekazu talmudycznego o Jezusie i chrześcijanach

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Pilarczyk K., Mrozek A.

Estetyka i Krytyka

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2012

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issue 3(27)

387-399

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Sobre la iconografía de Jesús Nazareno rescatado en los siglos XVII - XX (O ikonografii Jezusa Nazareńskiego Wykupionego w wiekach XVII-XX)

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Witko A.

Folia Historica Cracoviensia

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2004

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vol. 10

EN

The art of the Order of the Most Holy Trinity attaches special importance to the motif of Ransomed Jesus of Nazareth; the theme is exclusive to works by the Discalded Trinitarians. It is refers to a wooden statue from Seville (second or third decade of the 17th century), attributed to Francisco de Ocampo or Luis de la Pena.

PL

En numerosas iglesias de España, Italia, Polonia y muchos otros países, se rinde homenaje a Cristo, presentado en una imagen extraordinariamente sugestiva conocida como Jesús Nazareno Rescatado (il. I)1. Se trata de una figura de madera que proviene de Sevilla de la segunda o tercera década del siglo XVII y se la relacionaba con Francisco de Ocampo o Luis de la Peña. Aunque esta escultura se asemeja al tipo Ecce Homo, sin embargo pertenece al género de las figuras procesionales y originariamente representaba a Jesús con la cruz a cuestas. Fue rescatada por los trinitarios descalzos de las manos mauretanas en el año 1682, adornada con el escapulario trinitario y solemnemente expuesta en Madrid. El acontecimiento originó una devoción fuerte que se extendió a todos los países en los cuales se daba la presencia de los trinitarios descalzos y hasta traspasó al otro lado del Océano.W sztuce Zakonu trynitarskiego wyjątkowe miejsce zajmuje temat Jezusa Nazareńskiego Wykupionego, wyłącznie występujący u trynitarzy bosych. Dotyczy on drewnianej figury, pochodzącej z Sewilli z drugiej lub trzeciej dekady XVII stulecia, wiązanej z Francisco de Ocampo lub Luisem de la Pena. Rzeźba ta, choć zbliżona do typu Ecce Homo, jednakże przynależy do gatunku figur procesyjnych i pierwotnie przedstawiała Jezusa z krzyżem na ramieniu. Została ona wykupiona przez trynitarskich bosaków z rąk Maurów w roku 1682 i przybrana trynitarskim szkaplerzem, uroczyście wystawiona w Madrycie, co zapoczątkowało niezwykle żywy kult, jaki ogarnął wszystkie kraje, gdzie działali trynitarze bosi, przenosząc się nawet na drugą stronę Oceanu. Do rozpowszechnienia nabożeństwa ku czci Nazareńskiego przyczyniło się kilka rycin, z których najstarszym znanym przedstawieniem jest wykonany w 1685 roku przez Marcosa Orozco madrycki miedzioryt, będący wzorem dla licznych realizacji w wielu krajach Europy. Tylko w Rzymie cieszył się popularnością schemat ukazujący popiersie Nazareńskiego w owalu, co miało swą genezę w pierwszym rzymskim przedstawieniu z San Carlino. Natomiast wyłącznie w Polsce, gdzie kult Nazareńskiego był wyjątkowo żywy, wykształcił się interesujący model ikonograficzny Trójcy Świętej, ujętej wertykalnie. W retabulach głównego ołtarza umieszczano figurę Chrystusa, ponad którą ukazywał się Bóg Ojciec a ponad nimi Duch Święty w postaci gołębicy.

3

Głód na Jezusa. Notatki na marginesie (nie)chrystologii i popkultury

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Żyła M.

Polonia Journal

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2022

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issue 15

185-205

EN

The objective of the article is an attempt to interpret the character/figure/symbol of Jesus by references to miscellaneous cultural texts. First, the author describes the most significant aspects of Piotr Augustyniak’s essay Jezus Niechrystus, emphasizing their originality and rebelliousness, especially towards the Christian doctrine. In latter part of the article, selected fragments of Zbigniew Masternak’s film novella Jezus na prezydenta are analysed. Further, the author acknowledges timelessness of Jesus Christ Superstar rock opera. In the recapitulation, the author discerns constant craving for Jesus, perceiving it as a desirable response, since – according to Kołakowski’s and Augustyniak’s message – teachings of the carpenter from Nazareth constitute an abiding code of our culture.

4

Jezus i chrześcijanie w tradycji judaistycznej w kontekście współczesnego dialogu judaistyczno-chrześcijańskiego

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Kosior W.

Estetyka i Krytyka

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2012

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issue 3(27)

359-383

XX

The study concerns the image of Jesus and Christians as supplied by three groups of Jews: messianic, anti-messianic and Jewish intellectuals. The paper also deals with the semantic meanders of “dialogue” in the context of Jewish-Christian relations. A narrow understanding of the term (equivalent to the process of reciprocal and multi-dimensional acquaintance) is supplied. The figure of Jesus, as presented by both messianic and anti-messianic Jews, appears to be inhibiting the contemporary Jewish-Christian relations, being the flash point of dispute. Jewish intellectual’s perception of Jesus as a rich and meaningful metaphor facilitates the dialogue as a tool of reciprocal understanding.

5

Specyfika dialogów w Ewangelii św. Jana na przykładzie dialogu z Samarytanką

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Ziaja K.

Scriptura Sacra

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2016

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issue 20

107-121

EN

An original feature of the style of the Fourth Gospel are dialogues in which Jesus introduces the content of his teaching. The dialogues represent the majority of the content of John‘s Gospel (60%). Among the so-called large dialogues are texts: 3,1-21 (Dialogue with Nicodemus); 4,5-42 (Dialogue with the Samaritan; 5,16-47 (Jesus power of God); 6,22-59 (Eucharistic speech); 7,1-8,59 (Jesus working in Jerusalem in the octave of the Feast of Tabernacles); 9,1-39 (The Healing of a Blind Born); 10,1-18 (The Good Shepherd); 10,22-39 (Christ One with the Father); 11,17-27 (Jesus Dialogue with Martha); 12,20-39 (The Time of the Son of Man); 13,1-17,26 (The Farewell Speech - in it the dialogues with Thomas, Philip, Judas, not Iscariot, with the disciples). The characteristic feature of the dialogues of the fourth Gospel is misunderstandings in the relation of Jesus – listener. When Jesus says a sentence, the listeners do not understand his intention and they do not understand the meaning of Jesus‘ statement. Only in another part of the dialogue, in which the dialogue becomes a monologue, does Jesus reveal the true meaning of his statement. In the article the dialogue with the Samaritan J 4,1-26 was analysed according to the following structure:The characteristics of the dialogue partner and information about the place and time (J 4,19);Jesus These (J 4:10); the misunderstanding of Jesus‘ statement (J 4:11-12);Jesus explanation (J 4:13-14);the misunderstanding of Jesus‘ explanation (J 4:15);further explanations (J 4,16-26);the dialogue partner disappears, the dialogue merges into Jesus‘ speech (J 4:27-42).

6

Proces Jezusa w przekazie Talmudu

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Łabuda P.

Zagadnienia Filozoficzne w Nauce

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2014

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issue 57

111-142

PL

The extracts treating of Jesus in the rabbinic literature included in the Babylonian Talmud describe the events from the life and public ministry of Master of Nazareth in a very peculiar way. The figure of Jesus is mentioned on the margin of other issues under discussion. Analyzing the report of Jesus’ death in the Babylonian Talmud it can be stated that the reference made to Jesus is of fragmentary character. Nevertheless it is not a literary fiction but a deliberate action of its authors. The text of the Babylonian Sanhedrin 43 a indicates the discrediting of Jesus of Nazareth and the community of his believers. According to the Babylonian Talmud Jesus was sentenced to death on suspicion of idolatry, magic and blasphemy.

7

Jesus, the Apostle and High Priest of Our Confession. Audience-Oriented Criticism of Heb 3:1-6

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Blajer P.

The Biblical Annals

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2021

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vol. 11

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issue 2

281-300

PL

List do Hebrajczyków 3,1-6 jest jednym z najbardziej intrygujących fragmentów listu. Zwraca on uwagę czytających lub słuchających z kilku powodów. Jednym z nich jest sposób w jaki autor przedstawia Jezusa Chrystusa i porównuje Mojżesza z Chrystusa. To porównanie ma celu wykazanie wyższości Chrystusa jako najwyższego kapłana i apostoła. Jest to jedyny fragment w Nowym Testamencie, gdzie Jezus jest przedstawiany jako apostoł. Lektura tekstu biblijnego zwracająca uwagę na adresata i jego reakcję uwypukla również sposób w jaki autor odnosi się do odbiorców, jak przyciąga ich uwagę i w jaki sposób podkreśla ich nowy stan w jakim się znajdują.

EN

Hebrews 3:1-6 is one of the most intriguing passages of the letter. It catches the attention of who reads or hears the letter for several reasons: one of which is the way the author presents Jesus Christ. It establishes a comparison between Moses and Christ in order to demonstrate Christ’s superiority as the high priest and apostle. It is the only passage in the New Testament where Jesus is presented as an apostle. The reader-oriented research points out to the way the author addresses the audience of his letter and how he manages to catch their attention and present their present status. Those who accept Christ’s mission as the apostle are sanctified and can be considered the house of God governed by Christ.

8

Nesnáze dospívání malého Ježíše. O christologii Pseudo‑Tomášova evangelia dětství

88%

Cielontko D.

Studia theologica

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2022

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vol. 2

21-43

EN

This article offers an analysis of the depiction of the growing up of the child Jesus in the Infancy Gospel of Thomas (IGT). IGT describes the divine Jesus consecutively at the ages of five, seven, eight, and twelve and outlines his gradual maturation. While the five‑year‑old Jesus displays impulsivity and infantility, his behavior changes for the better as he grows older. This transformation is based on the central programmatic theses that Jesus has to learn “to bless and not to curse” (Gs 4:2) and to love those his own age and have respect for elders (Gs 6:2). The depiction of Jesus‘ childhood in the IGT is contextualized against the background of ancient popular ideas about Greco‑Roman gods as well as ancient ideas about childhood developmental stages. Given the lack of a more thorough discussion of IGT in the Czech milieu, the article begins with a more detailed textual discussion that reflects contemporary shifts in scholarship.

9

Wiara w Jezusa wyzwaniem do miłowania ojczyzny

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Lisica J.

Studia Gdańskie

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2014

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issue 34

145-155

PL

Miłość ojczyzny i wiara w Jezusa to dwa bieguny, które są względem siebie otwarte, domagając się bliższego spojrzenia. W debacie publicznej i przestrzeni religijnej zagadnienie patriotyzmu w kontekście wiary w Jezusa jest zagadnieniem zdewaluowanym. Wobec takiego stanu rzeczy została podjęta próba odpowiedzi na pytanie, czy wiara w Jezusa (i czy w ogóle?) jest wyzwaniem dla miłowania ojczyzny? Artykuł został podzielony na trzy części: 1. Chrześcijańskie określenie wiary; 2. Ojczyzna i patriotyzm; 3. Biblijna perspektywa miłowania ojczyzny. Poczynione badania prowadzą do wniosku, że wiara w Boga nie tylko może stać się źródłem i siłą każdego rodzaju patriotyzmu, ale również być gwarantem trwałego pokoju między ludźmi.

EN

Love to the homeland and faith in Jesus are two aspects, which are open to one another, demanding the closer scrutiny. In public debate and the religious space the question in terms of faith in Jesus is a devaluated question. In such circumstances one tried to answer the question if the faith in Jesus or the faith in general is the challenge to love one’s homeland. The article was divided into three parts: 1. the christian definition of faith, 2. the homeland and the patriotism, 3. love one’s homeland in biblical perspective. The research lead to the conclusion that faith in God can be the source and the momentum of all kinds of patriotism, as well as the guarantee of the lasting peace among people.

10

Proces Jezusa przed Piłatem według Giorgia Agambena. Prezentacja i krytyka

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Artemiuk P.

Studia Ełckie

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2020

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vol. 22

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issue 3

265-285

EN

In the article submitted, the author presents the trial of Jesus before Pilate in the interpretation of Giorgio Agamben. This Italian philosopher, analyzing this event, justifies, in fact, it is difficult to call it a process in the strict sense. Admittedly, Agamben refers to the Gospel texts and the apocryphal-literary tradition, but he does so in his own way, interpreting the particular passages freely. In his deliberations, the distance towards the traditional Catholic exegesis is clearly visible. Therefore, in the second part of the article, the author confronts the vision of the trial of Jesus before Pilate, which is presented by Agamben, with the view present in the latest exegetical and theological literature. The entire analysis is closed with conclusions.

11

Obraz Jezusa w nowożytnej fazie żydowskiego średniowiecza

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Skierkowski M.

Studia Ełckie

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2021

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vol. 23

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issue 4

485-499

EN

Different Jewish thinkers were interested in Jesus since antiquity. But until the modern times they had spoken about him very little and rather negatively. In the sixteenth century a new stage of this interest appeared because several Jews began to look at Jesus with widely opened eyes. They were ready to know critically Jesus on the basis of Christian sources. This paper presents view of Solomon ibn Verga, Abraham Farissol, Jehuda Karmi, Leo Modena, Baruch Spinoza and Jacob Emden. In this way they showed that a profound communication should precede any formal dialogue between Judaism and Christianity.

12

Jezus i chrześcijanie w żydowskiej prasie początku XX wieku

88%

Kouts G.

Estetyka i Krytyka

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2012

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issue 3(27)

323-340

XX

The Jewish research about Jesus in the beginning of the 20th century was characterized by the efforts to find some parallels between the Gospel and Rabbinic literature. At the end of the 19th and the beginning of the 20th century,The Liberal Judaism movement tried to describe Jesus as a person who understood the essence of Judaism putting at its center the prophetic and moral component while it considered the Jewish Law and cult as secondary. This emphatic approach of Liberal Jews towards Jesus was severely criticized by figures of the Orthodox Judaism. Other critics came from the Zionist circles. An article by the renowned Hebrew writer, intellectual and journalist Yossef Haim Brenner published on 24 November 1910 in the Hebrew Labor movement journal of Palestine “Ha-Poel Ha-Tzair”, on the problem of conversions and Jewish relations with Christianity created an unprecedented debate in the Jewish world which lasted not less than three years. Brenner argued that conversion to Christianity does not threat the future of the Jewish people because most of the youth are not addicts of the “nonsense of theology”, Jewish or Christian. But the controversy awaked from his attitude to the New Testament. As an atheist, Brenner denies to the New Testament its sacred status, but he still thinks that “this book is a bone of our bones and flesh of our flesh”. Moreover, he says, that even if he does not tend to idealize the figure of “that Galilean young man” – Jesus – he does not consider him, however, as a” useless, unproductive vagabond, full of pride and laughable” but as a composed, complicated figure: “Anyway, he was not one man, he hesitated very much, was full of controversy and doubts about his role, changed from day to day and concentrated on different aspects, tragic as well as comic …” Brenner was fiercely attacked by the leading Zionist intellectual Ahad Haam, but defended, for instance, by his friend, journalist and future creator and Prime minister of the State of Israel, David Ben-Gurion, the renovator of the Hebrew language Eliezer Ben Yehuda or the Labor movement leader and intellectual A.D. Gordon. “The Brenner Case” debate took place in Hebrew, Yiddish and Russian in about twenty newspapers published in ten countries. As Brenner was denounced by the Jerusalemite Sephardi-rightist ‘Ha-Herut” and the “Committee of Zion Lovers” in Odessa cancelled its financial support to “Ha-Poel Ha-Tzair” and asked to change the editorial staff- the “Brenner Case” turned also into a struggle on freedom of expression and freedom of the press. In the meanwhile Professor Joseph Klausner started to publish his series “Jesus the Christian- his time, his life and his theory” in the journal “He-Atid” edited in Berlin by Sh.Y. Horovitz. His romantic vision of Jesus as national hero and poet, definitively expressed later in his book published in 1922, profoundly influenced the vision of Jesus among the contemporary generation of Hebrew writers. The Brenner Case and other such controversies not only enlighten us as to why positive Jewish appraisals of Jesus and Christianity typically met with so much fierce opposition, they also reveal the wider ideological currents that led to such positive appraisals in the first place. Intellectuals like Brenner, and Hurwitz, or even less radical writers like Klausner, looked upon Jesus and Christianity more sympathetically than traditionally minded Jews largely because of their expanded notions of Jewishness , or their changing views on the nature of the relationship between Judaism, Jewish history and Western history and culture, including Christianity. For radical writers, unlike the Cultural Zionists’ majority, reclaiming Jesus as a Jewish figure with laudable merits of some kind, showed their willingness to challenge and reject traditional attitudes and taboos concerning Jesus as part of their attempt to overthrow several aspects of Jewish tradition more generally. It also helped to serve the goal of presenting Judaism as more universal and in line with Christian European culture. Finally, as radical secularists but also Jewish nationalists, these writers expressed their views on Jesus and Christianity as part of defining a new Jewish national identity not based on traditional religious categories or old boundaries between Jews and Christians.

13

Judas the Cat (Nikos Kazantzakis’ Marxist-ish Tempter)

88%

Radziszewski S.

Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

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2014

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issue 3(7)

99-118

EN

In this paper I analyze the character of Judas in the famous novel by Nikos Kazantzakis. In The Last Temptation of Christ, Jesus is weak and full of doubt, whereas Judas is a volcano of energy. Furthermore, the Greek writer of makes his Judas a superman. Only through his help does Jesus fulfil the mission. In the novel Judas is a realist, while Jesus lives in a dream world. Finally, Judas wins, and he is true to himself. Kazantzakis’ creation of Judas is different both from what we know from the Gospel of John, as well as the version of the apocryphal Gospel of Judas. Kazantzakis, however, does not tell the history of Judas as another version of the fall of the traitor apostle, but announces an original version of Judas which stands in opposition to that of ecclesiastical orthodoxy. It is a story of – a man who struggles with God (and even against God) for his own immortality.

14

„Toledot Jeszu” – przekaz talmudyczny o Jezusie i chrześcijanach w żydowskiej recepcji

88%

Iluk J.

Estetyka i Krytyka

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2012

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issue 3(27)

181-217

XX

The Jewish anti-Gospel after its initial words called Toledot Yeshu has since ancient times been in Diaspora a testimony of opinion on Jesus and Christians held up by the Tiberiad society. Reconstructs anti-Christian polemic of Jews in the Tannait and Amorait époque, and the same it becomes besides Joseph Flavius and Talmud the third Judaic source for history of Jesus, of course history made from the Anti-Christian perspective.In its essential threads not altering from the I c. to XX c. manuscripts allows for knowing one of the modes of Jewish description of Christianity. Its content passed on in versions of Toledot Yeshu through 15 centuries had been preserving unshakable (literally rewritten) topoi humiliating a person and acts of Jesus. In late Middle Ages it aroused counteraction of Christians depicted in the obscene low relieves of Judensau, which we watch till today in some Christian temples. Unfortunately Toledot Yeshu besides excerpts from Talmud (indicated in my work) became also a perilous evidence in the Inquisition trials. Inquisitors directed the Jewish anti-Gospel, against Jews and proselytes. A thread of stealing away a mystery of the God Word, which occurs in all today known versions of Toledot Yeshu, became an archetype of the steady motif of innumerable fairy-tales and esoteric spells in formulas of secret fraternities.

15

The Christian Understanding of Happiness

75%

Zwoliński A.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2016

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vol. 6

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issue 1

PL

The relationship with God allows man to find the sense of life. Christianity is a humanism – it positions man in the very centre of the world according him the highest place – of the being created after God’s image. The revelation of God’s Love endows man with a new way of enriching himself and others. Thus the desire for happiness gains a new perspective of the divine longing for good.Happiness which Christ promises exceeds the limits of our imagination. It is inconceivable and incomprehensible to those living on earth. Heaven is beyond every word, beyond our conception for it bears the meaning which man cannot fully understand. It is the most supreme happiness, absolutely perfect and complete which no one has ever known.A Christian has to achieve in his life something more than the worldly aims. Whoever limits their life to the earth, focuses only on enjoying and using this life to the full; squeezing from it the last drop heedless of the needs of others.

16

Nauka Kościoła wobec wyzwań czasu post. Wokół encykliki papieża Franciszka Fratelli Tutti. O braterstwie i przyjaźni społecznej

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Zarębska M.

Polonia Journal

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2021

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issue 14

33-53

EN

Encyclical Fratelli tutti is the second social Francis´ encyclical. It is entirely devoted to the problems of the modern world. Its message is patronized by the teaching of Saint Francis. In its main problems, it refers to the entirely of its autor´s teaching. First of all, it is an encyclical Laudato si´ of the year 2015. At the same time, the apostolic exhortation on Pope Francis from 2013 Evangelli Gaudium deserves special attention. In the later, the pope presents four „principles”. 1. „Time is greater than space”. 2. „Unity prevals over conflict”; 3. „Realities are more important than ideas”; 4. „The whole is greater than the part”. These principles mean in practice that there is a place for everyone in social life. And this is where brotherhood is expressed. This is the „spirit” of the teaching of Saint Francis. The text of the encyclical opens new perspekctives for teaching of the Church

17

Obraz Jezusa w Ewangeliach kanonicznych a kwestia homoseksualna

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Kręcidło J.

Verbum Vitae

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2021

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vol. 39

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issue 1

201-222

EN

The author of the article aims to explore the issue of Jesus’ attitude toward homosexuality. Although in the canonical Gospels we do not find a single statement in which Jesus explicitly refers to homosexual acts or persons, the analyses carried out in the article allow us to conclude that He in fact held a negative attitude toward homosexual relations. The article consists of two parts. The first presents and critically evaluates the works of contemporary authors who, on the basis of tendentious interpretations of certain pericopes from the canonical Gospels, attribute to Jesus himself homoerotic relationships. In the second part of the article, the author first explains Jesus’ relative “silence” about homosexual relations by the fact that He embraced and upheld the Old Testament ethical standards on this point. Finally, an analysis is offered of several passages from the Gospels, from which one can conclude, implicitly, that He did not accept homosexual acts.

PL

Autor artykułu stawia sobie jako cel badawczy eksplorację problematyki stosunku Jezusa do homoseksualizmu. Chociaż w Ewangeliach kanonicznych nie znajdujemy ani jednej wypowiedzi, w której Jezus explicite wypowiadałby się przeciw aktom lub osobom homoseksualnym, to jednak przeprowadzone w artykule analizy pozwalają na wyciągniecie wniosku o negatywnej ocenie przez niego aktów homoseksualnych. Argumentacja prowadzona jest na trzech polach. Najpierw autor wykazuje, że Jezus nie tylko utrzymuje starotestamentowe poglądy na temat etyki seksualnej, lecz jeszcze bardziej je radykalizuje. Następnie przedstawiona jest krytyczna ocena poglądów współczesnych autorów, widzących w Jezusie homoseksualistę lub przekonujących o Jego co najmniej tolerancyjnym stanowisku wobec aktów homoseksualnych. W trzeciej części artykułu przedstawione są wyniki eksploracji egzegetycznych perykop ewangelicznych, z który można implicite wnioskować o braku akceptacji przez Jezusa aktów homoseksualnych.

18

“I have made a man every whit whole” – the words of Jesus in the Gospel of John 7:22–23 and the concept of circumcision in the Hebrew Bible as a metaphorical removal of a blemish

75%

Pogonowski J.

Rocznik Orientalistyczny

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2022

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issue 1

19

The Ideal of Female Beauty in Greek Tombstone Inscriptions and Writings of Early Christian Authors

75%

Korečková A.

The Biblical Annals

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2019

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vol. 9

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issue 2

397-412

EN

The extant remains from both Classical and Hellenistic periods portray a body of a Greek woman in all its beauty. They do not cover what was once revealed. On the contrary, they bring the female beauty to the centre of attention. This freedom of expression gradually disappears and a body is exposed only when portraying a woman with colourful past to show her failures. This paper introduces Greek tombstone inscriptions that captured female beauty for the future generations. Upon this, a question arises: what do these inscriptions mean to a casual reader? What is their purpose? What value did a beautiful woman have in the ancient society? Was she somewhat different from those around her? How did emerging Christianity react to the Greek ideal of beauty? What ideas were adopted and what ideas were firmly rejected? These and many other questions have arisen during the study of the inscriptions that engage people even today.

20

Towards a conception of the fundamental values of Catholic education: what we can learn from the writings of John Paul II

75%

Fincham D.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2012

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vol. 2

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issue 1

PL

This paper sets out to explore and examine online discussions of twenty-two students pursuing the M.A. programme in Catholic School Leadership at St Mary’s University College in Twickenham, London. In response to a question about the views of Blessed Pope John Paul II on the fundamental values of Catholic education, they shared their perceptions through online postings in a virtual learning environment (VLE). The focus of this paper is to draw inferences from the responses that they made.

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Wokół dawnego i nowego rozumienia przekazu talmudycznego o Jezusie i chrześcijanach

Sobre la iconografía de Jesús Nazareno rescatado en los siglos XVII - XX (O ikonografii Jezusa Nazareńskiego Wykupionego w wiekach XVII-XX)

Głód na Jezusa. Notatki na marginesie (nie)chrystologii i popkultury

Jezus i chrześcijanie w tradycji judaistycznej w kontekście współczesnego dialogu judaistyczno-chrześcijańskiego

Specyfika dialogów w Ewangelii św. Jana na przykładzie dialogu z Samarytanką

Proces Jezusa w przekazie Talmudu

Jesus, the Apostle and High Priest of Our Confession. Audience-Oriented Criticism of Heb 3:1-6

Nesnáze dospívání malého Ježíše. O christologii Pseudo‑Tomášova evangelia dětství

Wiara w Jezusa wyzwaniem do miłowania ojczyzny

Proces Jezusa przed Piłatem według Giorgia Agambena. Prezentacja i krytyka

Obraz Jezusa w nowożytnej fazie żydowskiego średniowiecza

Jezus i chrześcijanie w żydowskiej prasie początku XX wieku

Judas the Cat (Nikos Kazantzakis’ Marxist-ish Tempter)

„Toledot Jeszu” – przekaz talmudyczny o Jezusie i chrześcijanach w żydowskiej recepcji

The Christian Understanding of Happiness

Nauka Kościoła wobec wyzwań czasu post. Wokół encykliki papieża Franciszka Fratelli Tutti. O braterstwie i przyjaźni społecznej