When analysing the history of the Jerusalem Temple during the Maccabean period, as presented in the Second Book of Maccabees, one can clearly see features of the deuteronomistic kerygma. The chosenness of the nation of Israel was closely linked with the choseness of the temple. Its prosperity depended directly on the prosperity of the chosen people. Both Israel’s and the temple’s well-being were essentially based upon fidelity of the chosen people to the Law. Deviation from the Law evoked the anger of God who consequently sent punishment to his people. The temple was directly involved in this punishment. However, the conversion of the chosen people became the basis for Godʼs mercy (transforming Godʼs anger into divine mercy) and the blessing of God as the fruit of fidelity to the Law. Another expression of Godʼs mercy constituted the possibility of rebuilding or purifying the temple so that God would be able to dwell in the midst of his people, and that in this chosen place Israel could pray and exercise the righteous worship in order to receive Godʼs blessing and mercy.

In the presented article I attempt to draw the Christological line of the Gospel of Mark, which the Evangelist included in the short summary of Jesus’ visit in Capernaum. The richness of the themes, which the reader can find in the first chapter of the Gospel of Mark, directs the attention on verses 32-34, which may be called a summary of the visit of Jesus in Capernaum, and at the same time they may serve as an introduction and conclusion of the whole Gospel of Mark. This summary should be regarded as meaningful for two reasons: the theological vision of Jesus as a physician and as the Son of God. The idea of God’s self-humbling is evident in the actions taken by Christ for human being.

In the preaching activity, Saint Zeno of Verona, like many pastors of his time, repeatedly used biblical passages in order to instruct the faithful and to convey the most essential truths of the faith. In the context of catechumens’ preparation for baptism he also included the Old Testament story about Judah and Tamar. The article is an attempt to analyse the exegesis of the biblical passage made for a pastoral usage by the Bishop of Verona. He indicates how the allegorical reading of the text helped the preacher to present the most important threats to the religiousness of the catechumens and the need to convert and to receive the sacraments of faith. Finally, Saint Zeno presents the vision of the Church – the new People of God, that he discovered in the biblical character of Tamar.

The article deals with the Epistula Severi. This document is a relation about events that took place on the Balearic Islands at the turn of the years 417 and 418 AD. Severus, the bishop of Menorca, described the conflict around the arrival of the relics of the St. Stephan into the town of Magonia (Mahon). The relics of the first martyr were found in a miraculous way in 415 AD , moved to the Church of the Holy Sion in Jerusalem, and then started their way through the churches of the North Africa and the whole Empire, with Magonia among others – where in the result of the riots, the Jewish synagogue was burnt down, and 540 Jews were converted. The report is replete with chronological and topographical details. The aim of the article is to analyse the principles of the theological mechanisms behind the relation between Judaism and Christianity at the beginning of the 5th century AD. In the argumentation of Severus, anti-Jewish rhetoric is predominant. The author is aware of the widespread hagiographic tradition of the Maccabean Martyrs, but his use of it is very limited. In the narration the influence of the sapiential books
is evident. The rhetorical figures of polarisation and antagonistic parallelisms help to catch the audience and effectively influence its choices.

Derrida, in his essay, proves that philosophy, although it seeks to clarify and systematize thought, and so in philosophical texts the most precise abstract concepts are preferred, is not able, because of fundamental reasons, to escape completely from a metaphor. In his proof, Derrida analyses Aristotle's definition of metaphor and the resulting linguistic and intellectual consequences. He shows that metaphor cannot be treated as secondary to the concept. These considerations may be useful to a theologian. The attempts to systematize metaphors are useful for better understanding of the biblical metaphors and more careful selection of metaphors in the course of writing theological texts. Particularly interesting are the critical remarks about the mathematical concepts and technical works as a starting point for creating metaphors. Derrida's analysis showing a metaphor as "the mere emergence of language" is an important inspiration for reflection on the mutual relationship of an abstract concepts and metaphors in the theological text.

Michael Barnes is a British Jesuit and one of the theologians focused on the contemporary theology of religion. His theology of dialogue is an attempt to reflect upon a Christian understanding of the religious pluralism commonly experienced today. As an inclusivist, he distances himself from the views of John Hick and other pluralist theologians. Drawing upon Karl Rahner’s concept of “anonymous Christians”, Barnes develops it further using Emmanuel Levinas’ philosophy of dialogue. The Jesuit uses its assumptions in order to interpret the documents of the Second Vatican Council and to point out the ethical aspect of interreligious dialogue. For Michael Barnes, a dialogue with the representatives of other religions is a condition for discovering one’s own identity and for recognizing divine activity in the world.

Nowadays, more and more is said about so called pentecostalisation of Christianity. It may be observed in the development of neopentecostal congregations and Churches and also in the influence of those communities on traditional Churches, including the Catholic Church. The value of this phenomenon is still discussed. Supporters of the accusation of pentecostalisation see it as a root of destructive tendencies for the Church and a way of blurring the differences between denominations. Opponents of the accusation see the pentecostalisation as an exchange of the spiritual gifts, although they do not negate the mistakes made in some communities. The article joins in this discussion, focusing especially on the opinions of Polish theologians. The author is convinced that openness to new aspects of spirituality and religiousness, as well as forms of existence or organization of the Church does not stand in the opposition to the Tradition. Since the idea of continuity of the Catholic identity includes preservation of the whole heritage of faith parallel to courageous finding oneself in what is new and more suitable for the contemporary people. This novelty is the crux of the Gospel and a chance for development of the Church. What we need is only a proper doctrinal foundation, the concern for holiness and the common sense.

J. Ratzinger/Benedict XVI indicates the meaning of the natural law as the basis of justice-sensitive politics. That law protects us against the lawlessness of the rulers, the injustice of the majority, the totalitarianism of the state. The respect for the natural law is a necessary condition of peace. The conviction about the existence of the law which could be recognized by all the people enables authentic dialogue of persons from various cultures and religions. In the face of contemporary globalization and migration movements, that dialogue becomes particularly important. 
The natural law makes it possible to recognize and to defend human rights and to acknowledge human dignity. It is particularly important today, in view of the so-called dictatorship of relativism. Regaining the awareness of the moral nature of existence is vitally important for the survival of the humanity. The concept of the natural law constitutes one of the greatest achievements of the European culture and determines its greatness.

The topic of Christian love with its fundamental meaning has been present in theological reflection of the Catholic Church for ages. It does not mean that this topic has been outdated. Quite the opposite, the message about God who is Love and the human answer to the love of God, still should be conveyed to people. The centre of God’s plan of love is in Christ. Love has been visible and tangible in Him. In this perspective the encyclical of Benedict XVI "Deus Caritas Est" is situated. Following this encyclical on the topic of love, as a starting point, we should accept the first source of love which is Jesus Christ. He, as an embodiment of perfect love, constitutes the criterion for recognizing the true Christian love.

The theory of esoteric morality developed on the basis of utilitarian ethics tries to realize a postulate that ethics should have, above all, practical application. The aim of the article is an attempt to answer the question whether this theory may become a common ethical position of two distant views on morality - utilitarianism and personalism, and whether the attempts to justify esoteric morality with arguments that are closer to the Catholic ethics are correct. The article engages in a polemic with examples of such apparent consensus, and also indicates the position of the Catholic ethics towards the esoteric morality.

Jacek Krawczyk (1966-1991), studying theology for the laity at the Catholic University of Lublin, achieved perfection in his life of faith, hope and love, with all his heart being engaged in service to God and human being. He received careful religious education in his family home and through his deepened life of prayer, he found the way of his lay call to holiness, which was confirmed by his heroic love in the service of the sick and the poor. His maturity of faith and depth of trust in God have been expressed throughout the valiant endurance of a fatal illness during which, nourished by the sacraments of the Church, he remained faithful to Christ. Jacek is a model of a young, modern man who, while being sensitive to beauty and good, and having enjoyed a short life in a marriage, has consistently grown in maturity to eternity.