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U disertaciji se izlaže poimanje odnosa teologije i književnosti Marka Marulića (1450. – 1524.), koji se realizirao kroz ispravno shvaćanje pojma istine koju Marulić tumači kao evanđeosku istinu (božanska nauka, Sveto pismo, Biblija) i kao vrhovnu istinu (summa veritas), Krista. Svoje razumijevanje Marulić izlaže u moralno-didaktičko religiozno-teološkom djelu Dialogus de laudibus Herculis pisanim formom dijaloga, a alegorija, kao strukturna i idejna okosnica djela, realizira se između Teologa i Pjesnika koji polemiziraju o temi koja je bila veoma popularna i od velike važnosti za srednjovjekovlje. O odnosu književnosti i teologije bavili su se i drugi humanisti poput Mussata, Alighierija, Petrarke, Boccaccia, Salutatija, Dominicija, koji su kroz svoje književne radove iznosili promišljanje i zastupanje o književnosti te ga na taj način branili od skolastičara. Marulić je poput pravog humanista iznosio svoje razmišljanje o odnosu teologije i književnosti kroz svoj književni opus, među kojima su izdvojena djela Institucija, Priče, Evanđelistar, Davidijada i O poniznosti i slavi Kristovoj, u kojima je izlagao o kršćanskim krepostima, oružjima, koje su uvelike snažnije od Herkulovih herojskih kreposti. Istraživanje zadane teme provedeno je deduktivnom metodom, dok se humanistima pristupilo kronološkim slijedom. Navedenim se istraživanjem pokazalo Marulićevo shvaćanje istine, koja je ključni element za skladanje književnih djela. Istina se prepoznaje kao "bjelodana i dokazana istina", a reflektira Krista kao jedinu vrhovnu istinu. Alegorija se u književnim djelima humanističkog razdoblja ogleda kao strukturna i idejna okosnica koja prikriva istinu radi većeg užitka čitatelja. Pjesnik ima ulogu izmiritelja koji prenosi novu božansku istinu čovjeku. Pjesnička se teologija odnosi na Božji govor koji sudjeluje u božanskom činu stvaranja, pri kojoj teologija nije više razdvojena od književnosti, već je suptilno obnovljena i osvježena pored njega, a k tome i upućena prema kontemplaciji božanskog misterija. Marulić je kroz ulogu Teologa osvježio Pjesnika naučavanjem o evanđeoskoj istini, čime je književnosti osvježio u njegovom odnosu s teologijom gledajući ga kroz odraz istine. In the dissertation is presented the consideration of the relationship between theology and poetry of Marko Marulić (1450.-1524.), which was realized through the correct understanding of the notion of truth that Marulić interprets as evangelical truth (divine teaching, Holy scripture, the Bible) and as supreme truth (summa veritas), Christ. His considerations Marulić exposes in the moral-didactic religious-theological work Dialogus de laudibus Herculis written in the form of a dialogue, and allegory, as the structural and ideal frame of the work, realized between the Theologian and the Poet discussing the theme that was very popular and of great importance for the middle ages. Other humanists also dealt with the relationship between poetry and theology as Mussato, Alighieri, Petrarch, Boccaccio, Salutati, Dominici, who through their literary works presented the deliberation and advocacy of poetry and in that way defending it from the scholastics. Marulić as a true humanist presented his considerations about the relationship between theology and literature through his literary opus, in works like Institutione, Qvinqvaginta parabole, Euangelistarium, Dauidias i De hvmilitate et gloria Christi, in which he shows the Christian virtues, weapons, that are greatly stronger than the heroic virtues of Hercules. Researching the given theme was done in the deductive method, while the works of the humanists and of Marko Marulić, were approached chronologically. The named research showed Marulić’s understanding of truth, which is the key element in the making of literary works. Truth is recognized as "revealed and proven truth", and it reflects Christ as the only supreme truth. In the works from the humanistic era allegory is seen as a structural and ideal framework that hides truth, for the greater enjoyment of the reader. The poet has the role of a decedent who presents the new divine truth to man. Poetical Theology refers God’s speech which is involved in God’s act of creation, in which theology is not separated from poetry, but is subtlety renewed and refreshed around him, and in which is directed to the contemplation of the divine mystery. Marulić has through the role of Theologian refreshed the Poets teaching of evangelical truth, in which poetry is refreshed in its relationship to theology viewed through the reflection of truth.

Članak s naslovom Henri de Lubac – svjedok Krista i Crkve upušta se u teologiju kardinala Henrija de Lubaca po kojoj je čitalac pozvan da se zagleda u svoju usmjerenost na Krista i njegovo otajstveno tijelo koje je Crkva. Henri de Lubac velik je svjedok ljubavi prema Crkvi unatoč svoj patnji koju je tiho podnosio. Crkva se uvijek ponovo rađa i obnavlja iz euharistijskog dara koji je istovremeno temelj njezina zajedništva (communio) i izvor svetosti. Finis omnium Ecclesia. Crkva je tako prostrana kao Božji plan stvaranja. Crkva je unutarnji temelj tog plana. Iz toga slijedi značenje vjere u Boga za pravilno razumijevanje Crkve i poslanstva kršćana u njoj., This article, with the title Henri de Lubac – A witness of Christ and the Church, concentrates on the theology of Cardinal Henri de Lubac. The reader is invited to consider his attendance on Christ and his mystical body – the Church. De Lubac’s is a great testimony of love for the Church, despite the suffering that he quietly lived. The Church is continuously reborn and renewed in the sacrifice of the Eucharist, which is the basis of her communion and the source of holiness. Finis omnium Ecclesia: the Church is as great as the Divine plan of creation; it is the inner basis of that plan. Therefore we realize the meaning of faith in God for an appropriate understanding of the Church and the mission of Christians within it.

Sudbinu je književnika – prognanika, uz mnoge u hrvatskoj povijesti, doživio i Vinko Nikolić (1912. – 1997.), dugogodišnji urednik (47 godina!) „Hrvatske revije“ koja je povezivala emigraciju s domovinom i pozivala na oprost i pomirbu svih Hrvata. Pjesnik mora i krša, kruha i vina, samoće i nostalgije, religioznih motiva, sjećanja na zavičaj i žudnje za slobodom i zajedništvom, Vinko Nikolić zaljubljenik je u hrvatsku riječ, utjelovljenjeje tragične sudbine hrvatskoga naroda, ali i primjer privrženosti i odanosti domovini. Iako su težina i neizvjesnost svakodnevnoga križa duboko utkani u Nikolićevo stvaralaštvo, pjesnik rijetko izražava sumnju u Božje postojanje i u njegovu pomoć. Od molitvenih obiteljskih susreta do Križnoga puta i prognaničkih dana Krist mu je stalni suputnik (i supatnik). U životnom su mu hodu družice tjelesne i duševne patnje, gorčina, egzistencijalna zebnja, nostalgija i čežnja za zavičajem, ali i snažno domoljublje. U svojim se zahvalnicama, pokajnicama, psalmičkim i prozbenim pjesmama utječe Kristu i Majci Božjoj za pomoć. Sanja i vjeruje u povratak u Hrvatsku. Ritam njegovih pjesama nerijetko podsjeća na naše drevne bugarštice, a slobodni su mu stihovi misaoni, referencijalni i apelativni. Svakodnevni život i stvaralački opus pjesnika i kritičara, esejista i urednika, profesora i nakladnika V. Nikolića dobio je novi sadržaj odlaskom u progonstvo, ali je, srećom, nakon demokratskih promjena oplemenjen povratkom svojemu izvoru te su se Nikolićeva ljubav i žrtva, vjera i nada, bogoljublje i čovjekoljublje duboko ukorijenili u hrvatsku književnu tradiciju., Vinko Nikolić (1912 – 1997), the long-time editor (47 years!) of the “Croatian Review“, also experienced the fate of the writer – displaced person like so many others in Croatian historythat linked emigration with the Croatian homeland and called for forgiveness and reconciliation of all Croats. A poet of the sea and rocky landscape, bread and wine, loneliness and nostalgia, religious motives, memories of the homeland and the longing for freedom and community, Vinko Nikolić is in love with the Croatian word, and is the embodiment of the tragic fate of the Croatian people but also an example of devotion and loyalty to his homeland. Even though the weight and uncertainty of the daily cross are deeply woven into Nikolić's body of work,the poet rarely expresses doubts about the existence of God and his help. From family prayer meetings to the Way of the Cross and days of exile, Christ is his constant companion (and fellow sufferer). His companions along his life journey are physical and mental suffering, bitterness, existential anxiety, nostalgia and longing for the homelaand, but also a strong patriotism. In his prayers of gratitude and repentance, and his psalm-like and suppliation poems, he calls on Christ and Mother Mary for help. He dreams of and believes in his return to Croatia. The rhythm of his poems is often reminiscent of our ancient bugaršticas and his blank verses are thoughtful, referential and appellative. The everyday life and creative work of this poet and critic, essayist and editor, professor and publisher, received new content with his going into exile, but fortunately, after the democratic changes, was enriched by his return to his origin, and Nikolić's love and sacrifice, faith and hope, love for God and humaneness are deeply rooted in the Croatian literary tradition.