Search results

1

Czy w niebie będzie „wieczny odpoczynek”?

100%

Nowacki W.

Studia Elbląskie

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2013

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vol. 14

241-252

EN

Topics of leisure and rest usually concern temporality. It is on this earth that man works and rests. However, the meaning of human life cannot be confined to this life only. Especially if his life on earth is filled with work and effort beyond measure, and while it lacks happy moments of respite – this raises an expectation that finally he will rest after death. Yet this is not a prevailing attitude, even among believers. Eschatology, the study of last things, does not seem extremely appealing. We expect our desires to be fulfilled immediately. Moreover, in contrast to the earthly forms of relaxation and leisure activities – extraterrestrial future appears quite an uncertain and vague reality. Also the Christian faith in the resurrection – which is a central content of Christian hope – is sometimes questioned or abandoned in favor of others, such as the Eastern theories of reincarnation. Some difficulty is also created by a common understanding of „eternal rest” in Heaven, perceived as an unattractive reality, usually associated with a kind of pious procession. The biblical symbolism of the final destiny of man is not always clear and understandable to a modern man. It speaks to us in ambiguous images of feasts, weddings, Heaven, paradise or a new city. Besides, we associate rest with a certain passivity, or at least certain distance from strenuous activities and compulsory duties. Temporal rest is interim, it separates out periods of work – the main activity of our lives. Eternal rest could therefore be seen as an ongoing „sweet doing nothing” – however, in the long term, this situation does not seem attractive. Our eternal rest shall not be perceived as continuous time, with no limits. It is a reality going beyond time. Eternal life should be understood as freedom from any kind of restrictions. When a man is admitted to the eternity of God, his limitations disappear and he receives life to the full. According to the classical definition of Boethius (†524), „eternity is the complete and perfect possession of unlimited life.” Eternity is not defined as the time extending indefinitely, but as living life to the fullest – with no risk or danger. Eternal rest from the Christian perspective is a growing and boundlessly intensifying dynamism. Its source is rooted primarily in a meeting with the infinite God, whose inexhaustible mysteries more and more reveal their unfailing depth that we are unable to reach the end of. This is “rest in love”, in its most sublime and noble meaning. It comprises also meetings with other people – in love that reveals still new aspects of myself and others. Eternal rest is the joy of interpersonal relationships, ultimately freed from anything that burdened them in the earthy life, it is the dynamism of a perfect community. Besides, this rest is associated with the continuous discovery of new opportunities for self-development, new opportunities for self-realization. If the experience of a close, personal relationship with God and the orderly and harmonious relationships with others in the temporal are the source of happiness and they determine the true value of rest – you can reasonably expect that the best forms of temporal rest compared to the eternal one can only be a modest appetizer before the main course. Pope John Paul II described the essence of eternal happiness in the following words: „For the believer, Heaven is not something abstract, a metaphor, an unrealized object of his desire or a physical place, but this is a living and personal relationship with God in the Holy Trinity: the encounter with the Father, through Christ, in the Holy Spirit. Jesus has already opened the gates of Heaven by his death and resurrection. Thus we are destined for eternal happiness with God”.

2

‘Upper’ Mereology of Human Soul and Salvation according to Hermias of Alexandria

88%

Neola B.

Vox Patrum

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2022

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vol. 82

31-52

EN

With my article, I try to show how the Neoplatonist Hermias of Alexandria (c. 410-455 AD) elaborated on Plato’s arguments on the immortality of the human soul in order to forge a coherent psychological and ontological system which is in tune with a precise ethics of salvation. In the final Appendix, I propose that these doctrines of the soul were not just erudite theories but turned out to be an actual and effective tool for coping with the threatening moments of the everyday life (notably for coping with the loss of the beloved ones and for facing death).

3

Taming Eschatology: The Case of Silja Walter OSB

88%

Sawicki B. Ł., Tacchinardi C.

Polonia Sacra

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2022

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vol. 26

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issue 1

7-36

PL

This paper examines the eschatological themes in the series of poems, The Dance of Obedience or the Straw Carpet, written by the Benedictine nun Silja Walter (1919–2011) - Sr. Hedwig OSB from the Swiss monastery of Fahr. This series of poems is particu- larly representative for the poet’s work as it combines her monastic experience with her personal poetic reading of the Bible in the spirit of lectio divina. These two sourc- es give the analyzed poetry a particular theological quality, originally combining spiritual and dogmatic elements. Having presented the biographical and monastic context of the set in question, the authors show the form, connections and dynamism of the eschatological themes present in the discussed poetry. In conclusion, referring generally to the entirety of Walter’s work, they show the anthropological value of her approach to eschatology, which, in accordance with the title of the article, can be defined as bringing eschatological themes closer to everyday existential experience. This effect is possible thanks to the original use of poetic language.

4

The Eschatological Spirituality of “the Sons of Light” in Qumran

75%

Wróbel M. S.

Verbum Vitae

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2020

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vol. 37

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issue 2

347-363

EN

One of the most important features of the members of the Qumran community, who referred to themselves by the name “the sons of light,” was aspiration to holiness by observing the Law, purity and cult. The spirituality of the Qumran community was founded on the New Covenant which would be fulfilled “at the end of the days”. This eschatological reality was stressed in the practical spirituality of the members of the Qumran community. In the present article, the spirituality of the Qumran community will be presented via three points: (1) The origin of the Qumran community; (2) The community of a New Covenant with God; and (3) Eschatological beliefs. Our accumulated knowledge about the spirituality of the Qumran community and its beliefs enables us to better understand many eschatological texts of the Old Testament and Intertestamental Literature. It also indicates to us certain similarities and differences with the teachings of Jesus of Nazareth.

5

Pokušení humanismu bez Krista – papež František a Dostojevskij

63%

Ambros P.

Studia theologica

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2021

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issue 4

107-128

EN

The aim of the paper is to define more closely the model of theological thinking of the current Pope Francis on the example of his interpretation and communication of the religious thought of the Russian novelist F. M. Dostoevsky. In the theological thinking of Pope Francis, this concept has a mediating role between the cultural form of religion and its meaning and role for theology. Next, the study reviews the sources and cultural influences of his approach to theology. Finally, through an analysis of his texts, it presents specific systematic insights into the nature of the interconnectedness of Russian religious thought, including implications for the content and mode of mediating salvation to people today.

6

Henryk Pietras SJ, L’Escatologia della Chiesa dagli scritti giudaici fino al IV secolo, Sussidi Patrisctici 13, Roma 2006, Istituto Patristico „Augustinianum", ss. 140

63%

Longosz S.

Vox Patrum

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2005

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vol. 48

433-435

EN

review

PL

recenzja

7

Osoba Jezusa Chrystusa istotą eschatologii chrześcijańskiej

63%

Bujak J.

Studia Koszalińsko-Kołobrzeskie

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2015

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issue 22

93-105

PL

Celem artykułu Osoba Jezusa Chrystusa istotą eschatologii chrześcijańskiej jest próba nakreślenia istotnych elementów chrześcijańskiej eschatologii na tle błędów, które w tym kontekście się pojawiają: millenaryzmu i wyznaczania daty paruzji. Chrześcijańskie oczekiwanie na „koniec świata” nie jest oczekiwaniem na coś, ale na Kogoś, jest to pełne ufności i nadziei oczekiwanie na ostateczne zwycięstwo Chrystusa na złem i śmiercią, które przyniesie również nam ostateczne zbawienie.

EN

The aim of the article The Christian teaching and practice in anticipation of Parusia is to show the most important elements of Christian eschatology in a context of errors like millenarism or setting the exact date of the end of the world. In reality, Christians don’t expect the end of the world – something – but the return of Someone, of Jesus Christ, who comes to bring us the ultimate salvation.

8

Od znaków czasu do czasu znaków. Teologiczne mankamenty nauczania ks. Dominika Chmielewskiego w Kecharitomene

63%

Wiśniewski S.

Polonia Sacra

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2021

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vol. 25

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issue 2

EN

The article points out some theological doubts that arise when reading the book of Fr. Dominic Chmielewski entitled Kecharitomene. Many Catholics in Poland became interested in this book. Religious literature takes an important place in the religious formation of believers. It is good, then, if Catholic authors tend to explain the teaching of the Church. Meanwhile, the content of the presented publication is not free from certain embarrassing phrases and statements that may direct the reader to the meanders of theology.

PL

W artykule wskazane zostały pewne wątpliwości teologiczne, jakie nasuwają się podczas lektury książki ks. Dominika Chmielewskiego zatytułowanej Kecharitomene. Omawiana książka cieszy się zainteresowaniem wielu katolików w Polsce. Literatura religijna zajmuje ważne miejsce w formacji religijnej osób wierzących. Dobrze się dzieje, jeśli katoliccy autorzy dążą do wyjaśniania nauki Kościoła. Tymczasem treść prezentowanej publikacji nie jest wolna od pewnych kłopotliwych zwrotów i twierdzeń, które mogą ukierunkować czytelnika na meandry teologii.

9

Confessione e biografia: per un avvenire fondato nella storia. Note a partire da Jacques Derrida e Jean-Luc Marion

63%

Peruzzotti F.

Ethics in Progress

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2017

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vol. 8

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issue 1

61-74

EN

This paper aims to draw a connection between Jacques Derrida and Jean-Luc Marion in regard to the role of negative theology. This scrutiny shows meaningful contributions of the Authors to a new definition of subjectivity in a post-metaphysical age, and their consideration about which possibilities are still open for a non-predetermined history given outside of the presence domain. The future is neither a totalisation of history by its end, nor a simple continuation of the present. It is an eschatological event, where the relationship with the other plays a crucial role for the self-constitution. Such an interlacement is generated by the confession, where the link between past and future is not causally determined, but instead it is self-witness, as in Augustine’s masterpiece, essential reference for both the Authors

10

Krytyka millenarystycznego obrazu Jerozolimy u św. Hieronima ze Strydonu

51%

Paczkowski M.

Vox Patrum

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2020

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vol. 75

345-374

EN

The purpose of this study is to examine St. Jerome’s critical disposition towards the millenarian image of Jerusalem. In the set of controversies addressed by Jerome, the topic is worthy of interest. He opposed the Chiliastic tendencies shown by the Judaizing exegetes and confronted authors who distorted the message of the biblical images. However, we can see that the author of the Vulgate reached for the legacy of the exegetical tradition prescribing literal reading. In Jerome we find a dual perspective of Jerusalem’s renewal: as both an earthly and glorious city in the heavens. Some shepherds of the communities also considered this issue, such as Victorinus of Poetovium and Apollinaris of Laodicea. The pages devoted to the millenarian question in Jerome’s writings testify that he was implicated in this controversy for various reasons.

PL

Celem opracowania jest ukazanie krytycznego nastawienia św. Hieronima ze Strydonu do millenarystycznego obrazu Jerozolimy. W całościowym kompleksie kontrowersji podejmowanych przez Strydończyka millenaryzm to temat godny dokładniejszej analizy. Sprzeciwiał się on chiliastycznym nurtom wśród judaizujących egzegetów i podejmował dyskusje z autorami, którzy wypaczali wymowę obrazów biblijnych. Można jednak dostrzec, że sam autor Wulgaty sięgał po dziedzictwo egzegetycznej tradycji dosłownego znaczenia. U Hieronima daje się zauważyć podwójną perspektywę odnowienia Jerozolimy: jako miasta ziemskiego, lecz również chwalebnego na niebie. Odnośnie do obrazów millenarystycznych błędne postawy reprezentowali także niektórzy pasterze wspólnot, wśród których Dalmatyńczyk wskazuje Wiktoryna z Petowium i Apolinarego z Laodycei. Stronice poświęcone kwestiom millenium w pismach Hieronima świadczą o tym, że był on zaangażowany w tę kontrowersję z różnych powodów.

11

Le mythe eschatologique chez Platon. Introduction

51%

Lewandowicz J.

Vox Patrum

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2008

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vol. 52

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issue 1

593-605

PL

Artykuł w swej treści jest przypomnieniem głęboko zakorzenionych w kulturze Zachodu idei dotyczących eschatologii, które zostały wprowadzone do tradycji myśli europejskiej poprzez twórczość Platona. Obejmują one problemy związane z sądem pośmiertnym i retrybucją za czyny dokonane za życia, z reinkarnacją i preegzystencją. Uwzględniając główne idee antropologiczne zawarte w pismach Platona autor przedstawia te treści, które odnoszą się w nich do celu życia ludzkiego i losów człowieka po śmierci. W ramach tych ostatnich omawia zagadnienia związane z sądem - sędziowie i miejsce sądu, wyrok i miejsce przeznaczenia: Tartar i niebo, następnie zasadę retrybucji, wielkość i czas trwania kary, reinkarnację i powrót do nowego życia na ziemi, możliwość wpływania przez swoje postępowanie za życia na swe przeznaczenie po śmierci. Wreszcie po omówieniu obrazów mitologicznych została przedstawiona zasada oceny ich przydatności dla ukazania eschatologii człowieka. Opiera się ona na uwzględnieniu relacji między literackim mitem a wypływającą z niego nauką. Istotną dla zrozumienia tej relacji jest świadomość, że mit ma wymiar symboliczny, ponieważ nie może wyrazić całej prawdy. Zgodnie z określeniem podanym przez Apollodora jest on opowiadaniem zmyślonym obrazującym prawdę. Jako takie służy możliwie szerokiemu ukazaniu odbiorcy o prostym umyśle tego, do czego filozof dochodzi w abstrakcyjnym rozumowaniu, a tym samym pozwala przejść od tego, co jest w punkcie wyjścia obrazem zmysłowym do rzeczywistości niepostrzegalnej zmysłami.

12

The Eschatological Aspects of the Monastic Life in St. Jerome’s Letters

51%

Wysocki M.

Vox Patrum

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2020

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vol. 76

143-155

PL

W roku 1953 badacz Nowego Testamentu Charles Harold Dodd opublikował swoje dzieło The Interpretation of the Fourth Gospel, książkę, która zrewolucjonizowała myślenie o chrześcijańskiej eschatologii. W swym opus vitae Dodd wskazywał, na podstawie Ewangelii według św. Jana, że apokaliptyczne rzeczywistości są już urzeczywistnione w posłudze Jezusa Chrystusa i Jego Apostołów. Na tej podstawie ukuł termin „eschatologia zrealizowana”, w której wszystkie eschatologiczne zapowiedzi o Królestwie Bożym już zostały wypełnione. Tę zrealizowaną eschatologię można dostrzec w różnych rzeczywistościach życia wspólnoty wierzących. W przypadku Hieronima ze Strydonu dostrzegał on eschatologiczną rzeczywistość w życiu mnichów. Niniejszy artykuł ma za zadanie ukazać jakie znaki eschatologiczne obecne są w opisie mniszej wspólnoty zawartej w listach św. Hieronima. Wielokrotnie bowiem w swych listach przywołuje rzeczywistości eschatologiczne jako już obecne w życiu monastycznym. Jest ono dla niego z pewnością swoistym rajem na ziemi i wypełnieniem zapowiedzi eschatologicznych Chrystusa.

EN

In the year 1953, a New Testament scholar named Charles Harold Dodd published a book titled The Interpretation of the Fourth Gospel which revolutionized the way of thinking about Christian eschatology. In his opus vitae, Charles Dodd argued based on the Gospel of John that apocalyptic realities are in fact already realised through Jesus and His Apostles’ ministry. On this premise, he coined the term “realized eschatology”, in which all announcements concerning the Kingdom of God had already been realized according to Dodd. This “realized eschatology” can be seen through various realities of everyday life of the community of believers. In the case of Saint Jerome of Stridon, he saw the eschatological reality in the monastic lifestyle. This article aims to show what eschatological signs are present in the description of the monastic community found in the letters of Saint Jerome. For in his letters many times he refers to eschatological realities already present in monastic life, which is for him a kind of paradise on earth and the fulfilment of Christ’s eschatological prophecies.

13

Die Apokalyptik als „Mutter aller christlichen Theologie“ – die Apokalyptik im Alten und Neuen Testament

51%

Bayerle S.

Rocznik Teologiczny

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2015

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vol. 57

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issue 4

491-506

EN

Ancient Jewish Apocalypticism plays a major role within concepts of Biblical Theology. The way to consider apocalypticism within the debate on Biblical Theology requires an “open canon” that takes into account writings and data from outside the Old and New Testament. Both, apocalypticism and Biblical Theology, refer to a certain “structure,” inversion, that is closely related to the apocalyptic concept of “transcendence.” All in all, Käsemann’s famous sentence that “apocalypticism is the mother of all Christian theology” goes too far, but, nevertheless, reminds us on the importance of apocalypticism within the discussion on Biblical Theology.

14

Eschatologiczna sprawiedliwość Boga wobec historii

51%

Dańczak A.

Verbum Vitae

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2014

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vol. 26

159-173

EN

The course of history, understood in the perspective of faith, requires its evaluation. The issue is associated with the problem of God’s justice, which will demonstrate itself in the parousia. The parousia is the conclusion of history conceived first of all as history of human liberty. At the same time, it means its fulfillment. During the parousia, history does not merely come to an end, but enters the stadium of fullness that is donated by the God of the end of times. Human history becomes the element of eternity and of its transformed time. One of the aspects of parousia is judgment. It demonstrates God’s justice as victorious in regard to all the threads and events of history which were in contradiction to God’s plan towards creation. Purifying justice of God is realized by Christ as a credible co-participant of history. The Lamb “put to death” becomes the sign of measure of the divine love as well as the price of redemption.

15

Eschatologia chrześcijańska jako treść homilii

51%

Dyk S.

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2018

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vol. 65

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issue 12: Homiletyka

45-57

EN

Eschatology in a homily is not simply a transfer of doctrine about the earth and mankind’s end. Preaching a homily containing eschatology is also proclaiming the mystery of Christ, who has inaugurated the end times. A homily must show how these final times have become a reality in the celebration of the liturgy, and a call to become part of this novel Kingdom of God by participating in the Christian ethos of the Holy Trinity and acting in accord to the ways of God. Therefore, eschatology not only concerns the future, but also the present – it concerns the liturgy, life and morality. Thanks to such a combination of these two realities, a Christian discovers the deeper dimension of his existence – he discovers its meaning and is strengthened in the hope of the full realization of the Kingdom. Eschatological hope does not diminish the significance of earthly responsibility, but rather gives us new motives for completing them.

PL

Eschatologia w homilii to nie tylko przekaz doktryny o ziemskim kresie człowieka i świata. Homilijne głoszenie treści eschatologicznych to także przepowiadanie misterium Chrystusa, w którym zostały zainaugurowane czasy ostateczne; to pokazywanie, jak owe ostateczne czasy stają się rzeczywistością w celebracji liturgicznej; to wezwanie do włączenia się w ową nowość królestwa Bożego poprzez partycypację chrześcijanina w etosie Trójcy Przenajświętszej i postępowanie według obyczajów Bożych. Eschatologia dotyczy zatem nie tylko przyszłości, lecz także teraźniejszości – dotyczy liturgii, życia i moralności. Dzięki takiemu powiązaniu tych dwóch rzeczywistości chrześcijanin odkrywa głębszy wymiar swej egzystencji – odkrywa jej sens i jest umocniony w nadziei na pełną realizację Królestwa. Nadzieja eschatologiczna nie pomniejsza bowiem znaczenia obowiązków ziemskich, ale raczej daje nowe motywy do podjęcia ich realizacji.

16

Resistenza e resilienza in Cipriano di Cartagine e Gregorio di Nazianzo

38%

Accorinti D.

Vox Patrum

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2022

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vol. 83

109-140

EN

As Clemens Sedmak and Małgorzata Bogaczyk-Vormayr point out in their introduction to Patristik und Resilienz (Berlin 2012), human resilience must be understood as the ability to change oneself in response to a crisis, and not to return to a starting point (Einleitung, 3). After an introductory part on the different meanings and aspects of resilience, this paper discusses some texts by Cyprian of Carthage (De mortalitate, Ad Demetrianum, De bono patientiae, De dominica oratione) and Gregory of Nazianzus (Or. 26, Ep. 223, 30-36, 92) that may be of some interest for the current discussion on resilience. Indeed, starting from the same eschatological perspective, both authors seem to share a dynamic notion of resilience, which is not a mere endurance of the adversity, but the ability to transform a negative situation into an existential resource.

IT

Come sottolineano Clemens Sedmak e Małgorzata Bogaczyk-Vormayr nella loro introduzione a Patristik und Resilienz (Berlin 2012), la resilienza umana deve essere intesa come la capacità di cambiare sé stessi in risposta a una crisi, non già di tornare a un punto di partenza (Einleitung, 3). Dopo una parte introduttiva sui diversi significati e aspetti della resilienza, questo articolo discute alcuni testi di Cipriano di Cartagine (De mortalitate, AdDemetrianum, De bono patientiae, De dominica oratione) e Gregorio di Nazianzo (Or. 26, Ep. 223, 30-36, 92) che possono essere di qualche interesse per l’attuale discussione sulla resilienza. Entrambi gli autori, infatti, partendo dalla medesima prospettiva escatologica, sembrano condividere una dinamica nozione di resilienza, che non è una mera sopportazione delle avversità, ma la capacità di trasformare una situazione negativa in unarisorsa esistenziale.

17

Et creavit Deus hominem. Podstawy antropologii teologicznej

38%

Karwacki R.

Studia Teologii Dogmatycznej

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2015

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vol. 1

EN

Religious and theological question about the man may come from Divine Revelation. It is impossible to truly answer the question without reff ering to the Creator since He is „creavit Deus” the truth of revelation through the faith of the wise man to the fullness of life. God, who is love and life, created man in His own image and likeness, created man and woman. In the humanity of man and woman God inscribed a particular calling to participate in the mystery of communio of God and entrusted the task of dominion over the earth, over creation. God gives grace to his goodness on the way of salvation. He is the Creator and Savior.

18

Resurrecting the ambo: Monument of Paschal Memory and Eschatological Hope. Part 2

38%

Ryan F. M. T.

Liturgia Sacra. Liturgia - Musica - Ars

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2022

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vol. 60

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issue 2

105-147

PL

Ponowne podkreślenie znaczenia ambony przez rzymską dykasterię ds. Kultu Bożego pojawiło się w kontekście rytu rzymskiego pod koniec lat 80-tych i kolejny raz w roku jubileuszowym 2000, ale wydaje się, że zostało ono przeoczone w większości kościołów lokalnych. Autor opisuje to, co uważa za stopniowe przywracanie ambony do jej średniowiecznej świetności, jednocześnie widząc, że ma ono kluczowe znaczenie dla umieszczenia celebracji misterium paschalnego w centrum liturgii odnowionej po Soborze Watykańskim II.

EN

Renewed emphasis on the significance of the ambo on the part of the Roman dicastery for divine worship appeared in the context of the Roman rite in the late 1980s and once again in the Jubilee year 2000 but seems to have been overlooked in the vast majority of local churches. The author reviews what he considers to be a gradual restoration of the ambo to its medieval heyday while seeing that same restoration as central in placing the celebration of Christ’s paschal mystery at the heart of the liturgy renewed after Vatican II.

19

La nuova traduzione in lingua Italiana del Messale Romano. L'Opportunità di celebrare al passo col tempo

38%

Di Marco E. M.

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2021

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vol. 68

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issue 5

55-73

PL

Nowe tłumaczenie Mszału Rzymskiego na język włoski Artykuł dotyczy nowego tłumaczenia Mszału Rzymskiego na język włoski. W pierwszą niedzielę adwentu 2020 r. we wszystkich wspólnotach włoskojęzycznych weszły w życie różne innowacje: oprócz aktualizacji modlitw i zwykłego porządku Mszy św., daje się zauważyć większą wrażliwość na związek między czasem a wiecznością. L'articolo parla della nuova traduzione del Messale Romano in lingua italiana. Alla prima domenica di Avvento del 2020 in tutte le comunità di lingua italiana sono entrate in vigore diverse novità: oltre ad una attualizzazione delle orazioni e dell'ordinario della Messa, si può notare una maggiore sensibilità al rapporto tempo / eternità.

EN

This article discusses the new translation of the Roman Missal into Italian. On the first Sunday of Advent, several innovative changes were introduced for all Italian-speaking cummunities: as well as an updating of the Prayers and the Ordinary of the Holy Mass, one can also observe greater sensitivity concerning the relationship between Time and Eternity.

IT

L'articolo parla della nuova traduzione del Messale Romano in lingua italiana. Alla prima domenica di Avvento del 2020 in tutte le comunità di lingua italiana sono entrate in vigore diverse novità: oltre ad una attualizzazione delle orazioni e dell'ordinario della Messa, si può notare una maggiore sensibilità al rapporto tempo / eternità.

Refine search results

Czy w niebie będzie „wieczny odpoczynek”?

‘Upper’ Mereology of Human Soul and Salvation according to Hermias of Alexandria

Taming Eschatology: The Case of Silja Walter OSB

The Eschatological Spirituality of “the Sons of Light” in Qumran

Pokušení humanismu bez Krista – papež František a Dostojevskij

Henryk Pietras SJ, L’Escatologia della Chiesa dagli scritti giudaici fino al IV secolo, Sussidi Patrisctici 13, Roma 2006, Istituto Patristico „Augustinianum", ss. 140

Osoba Jezusa Chrystusa istotą eschatologii chrześcijańskiej

Od znaków czasu do czasu znaków. Teologiczne mankamenty nauczania ks. Dominika Chmielewskiego w Kecharitomene

Confessione e biografia: per un avvenire fondato nella storia. Note a partire da Jacques Derrida e Jean-Luc Marion

Krytyka millenarystycznego obrazu Jerozolimy u św. Hieronima ze Strydonu

Le mythe eschatologique chez Platon. Introduction

The Eschatological Aspects of the Monastic Life in St. Jerome’s Letters

Die Apokalyptik als „Mutter aller christlichen Theologie“ – die Apokalyptik im Alten und Neuen Testament

Eschatologiczna sprawiedliwość Boga wobec historii

Eschatologia chrześcijańska jako treść homilii

Resistenza e resilienza in Cipriano di Cartagine e Gregorio di Nazianzo

Et creavit Deus hominem. Podstawy antropologii teologicznej

Resurrecting the ambo: Monument of Paschal Memory and Eschatological Hope. Part 2

La nuova traduzione in lingua Italiana del Messale Romano. L'Opportunità di celebrare al passo col tempo