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Wizja ¡ proroctwo w Liber ostensor Jana z Roquetaìllade (+1365)

100%
Grzeszczak J.
Poznańskie Studia Teologiczne
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2009
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issue 23
169-190
EN
The issue touched in the article is vision and prophecy on the basis of Liber ostensor by John of Roquetaillade, a Franciscan visionary and long-term prisoner of Franciscan and Roman Inquisition. This extensive work was written in 1356 in Avignon and was dedicated to the cardinal Elie Talleyrand de Périgord, who, as a nuncio, had to carry into effect the conclusion of peace between England and France. Liber ostensor is a Franciscan and eschatological work. It conveys an apocalyptic augury of events which will take place in the latter part of the XIV century. One of the main plots of the work is a medieval dispute about evangelical poverty. It resulted in the radicalization of views of John of Roquetaillade. The Franciscan experienced many visions of angels, Mother of God, St Francis of Assisi, and also the Antichrist, which strengthened his conviction about the rightness of his views. John of Roquetaillade prophesies a punishment that will affect the Avignonese papacy and Europe. After sins of people of church have been punished, there will appear a pope-reformer, who will lead mankind into a new era, directly preluding the end of the world. The author of Liber ostensor is an interesting example of the resurgence of millenarism in the Middle Ages.
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Francisa Bacona interpretacja Księgi Daniela i milenarystyczne nadzieje

75%
Wewiór P.
Kultura i Edukacja
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2015
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issue 3(109)
92-109
EN
Apart from methodology of science, Francis Bacon is usually associated with secularism. According to secular interpretations, Bacon’s major purpose was to substitute a political concept of hope for a Christian one by formulating an infallible researching method and depicting a political utopia based on scientific and technological achievements. Recently, however, scholars increasingly read Bacon’s works in the context of 16th and 17th century religious discourse. By evoking this new interpretational attitude, the article derives Bacon’s scientific ideas and the utopia from millenarian hopes. Millenarism is an eschatological doctrine according to which the salvation foretold in the Scriptures will have also an earthly, temporal dimension. Bacon interprets the Bible and historical events in order to prove that at the beginning of 17th century the prophecy included in the Book of Daniel and concerning the Kingdom of God on earth came into being. According to Bacon, there were four sings indicating the realisation of the prophecy: the reformation, geographical discoveries, the development of arts, and emerging of the British Empire.
3
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Messianism and Modernity. Commentary to the Liturgy of History

71%
Suskiewicz M.
Theological Research. A Journal of Systematic Theology
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2019
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vol. 7
EN
In his recent book Liturgia dziejów [Liturgy of History], Paweł Rojek argues that Karol Wojtyła was to a large extent influenced by Polish Messianism. Although Rojek’s argument centres around this rather historical thesis, his book is essential reading not only for students of John Paul II’s legacy but anyone interested in the relationship between Christianity and modernity. It is so, because Polish Messianism, according to Rojek, was an early project of Christian modernity. By taking inspiration from the Messianists, Wojtyła was able to combine religious perspective with modern anthropocentrism.
4
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Polish and British messianism (an attempt at a perspective)

63%
Samsel K.
Świat i Słowo
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2020
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vol. 35(2)
51-69
EN
British messianism and British millenarianism evolving between 1650 and 1800 (according to Richard H. Popkin) cannot be simply transferred into the ideas of Polish messianism and Polish millenarianism; however, the protocol of differences seems inspiring enough to open a space for appropriate ideological and personal comparisons. In this study I have attempted to bring closer together Kazimierz Brodziński’s concept of the ‘Slavic antiquity’ confronted with Samuel Richardson’s ‘Anglo-Saxon antiquity;’ I also collided with each other Gilberte Cheyne’s concept of mystical somatism and the Genesis concept of the body and corporeality developed by Juliusz Słowacki (there are more similarities in this case – for example the vision of Cheyne’s Paradise of the Faithful and Słowacki’s ‘Solar Jerusalem’). Polish messianism, in contrast to the British one, tends to deterritorialize the category of the nation and replace concepts of this sort with a project of embodied, instantiated eschatology, verbalized among others in Zygmunt Krasiński’s About the Position of Poland from the Divine and Human Vantage Point. In contrast to British messianism, scientific or semi-scientific, the Polish one has the potential to generate a system, is poetic and freely dialectical in accordance with the principle loosening reflection: disputandi more, asserendi more. This is evident in various and at first glance unexpected juxtapositions: including the concept of messianism as a liberating, decolonizing project in George Berkeley’s and Cyprian Norwid’s thinking, or the messianic idea of reading the Bible in the mirabilistic, irrational key of August Cieszkowski (God and Palingenesis) as well as in the anti-mirabilistic, rational key of Matthew Arnold (God and the Bible).
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