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    Modele kierownictwa duchowego u św. Jana Klimaka
    Jasiewicz, Arkadiusz (Wydawnictwo Archidiecezji Przemyskiej, 2011)
    St. John Climacus also known as John of the Ladder, John Scholasticus and John Sinaites, was a 7th century Christian monk at the monastery on Mount Sinai. Of John’s literary output we know only the Climax (Latin: Scala Paradisi) or Ladder of Divine Ascent, composed at the request of John, Abbot of Raithu, a monastery situated on the shores of the Red Sea, and a shorter work To the Pastor (Latin: Liber ad Pastorem), most likely a sort of appendix to the Ladder. The Ladder describes how to raise one's soul and body to God through the acquisition of ascetic virtues. Climacus uses the analogy of Jacob's ladder as the firamework for his spiritual teaching. The intention my article is to try characterize the teaching of Saint John Climacus about the spiritual director. In the Ladder there are five ingredients that constitute a spiritual director. “Five basie roles” are Doctor, Counselor, Intercessor, Mediator and Sponsor.
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    Monastycyzm synajski na przełomie VI/VII wieku - źródła historyczne i literackie
    Jasiewicz, Arkadiusz (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2011)
    The first monastics came to the Sinai in their yearning to draw nigh to God in the midst of profound silence, isolation, prayer, and holiness. Centered at the site of the Burning Bush, the early anchorites settled throughout the south Sinai, where the traces of their chapels and cells can be seen to this day. They were moved by the same mystical longing that attracted monastics to the deserts of Scetis and the Wadi Natrun, or to the deserts in the Judaean wilderness. Many at the time lived in solitude during the days of the week, and gathered at a central chapel on the Lord’s day for common prayer and the celebration of the Divine Liturgy. It is estimated that by the seventh century there were some six hundred monastics living in the region of Sinai.
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    Problem recepcji teologii ikony na Zachodzie
    Jasiewicz, Arkadiusz (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2011)
    This article surveys various ideas around the use of icons in Christianity. Included is a discussion around the historical Orthodox theology of icon and a related critique. Practical suggestions are given regarding the possibility of inclusion of icon in contemporary worship context.
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    Rady Ewagriusza z Pontu w walce z acedią
    Jasiewicz, Arkadiusz (Wydawnictwo Archidiecezji Przemyskiej, 2013)
    Sloth is the sixth passionate thought in the Evagrian catalog. The main sign of sloth in monastic life is its appearance at noon, therefore the monk firom Pontus associates it with daemonium meridianum firom Ps 90 (91), 6. In an anchorite’s life sloth appears as the hatred to anchorese, the hatred of one’s own celi and manuał work, brothers and finalny oneself and the will to return to the world and people, a different celi or different work, the will to receive suport from others or to be praised by people. Sloth can be cured by being faithful to everyday duties, persistence in the chosen way of living, place and job as well as resistance to the temptation of endless changes.
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    Scala Paradisi św. Jana Klimaka jako arcydzieło duchowości – struktura, styl i cel pisma
    Jasiewicz, Arkadiusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
    St. John Climacus also known as John of the Ladder, John Scholasticus and John Sinaites, was a 7th century Christian monk at the monastery on Mount Sinai. He is revered as a saint by the Roman Catholic, Oriental Orthodox, Eastern Orthodox and Eastern Catholic Churches.Of John’s literary output we know only the Climax (Latin: Scala Paradisi) or Ladder of Divine Ascent, composed at the request of John, Abbot of Raithou, a monastery situated on the shores of the Red Sea, and a shorter work To the Pastor (Latin: Liber ad Pastorem), most likely a sort of appendix to the Ladder. The Ladder describes how to raise one’s soul and body to God through the acquisition of ascetic virtues. Climacus uses the analogy of Jacob’s Ladder as the framework for his spiritual teaching. Each chapter is referred to as a “step”, and deals with a separate spiritual subject. There are thirty Steps of the ladder, which correspond to the age of Jesus at his baptism and the beginning of his earthly ministry. Within the general framework of a “ladder”, Climacus’ book falls into three sections. The first seven Steps concern general virtues necessary for the ascetic life, while the next nineteen (Steps 8-26) give instruction on overcoming vices and building their corresponding virtues. The final four Steps concern the higher virtues toward which the ascetic life aims. The final rung of the ladder-beyond prayer (proseuche), stillness (hesychia) and even dispassion (apatheia) - is love (agape). Originally written simply for the monks of a neighboring monastery, the Ladder swiftly became one of the most widely read and much-beloved books of Byzantine spirituality. This book is one of the most widely-read among Orthodox Christians, especially during the season of Great Lent which immediately precedes Pascha (Easter). It is often read in the trapeza (refectory) in Orthodox monasteries, and in some places it is read in church as part of the Daily Office on Lenten weekdays, being prescribed in the Triodion. St. John’s feast day is March 30 in both the East and West. The Eastern Orthodox Church additionally commemorates him on the Fourth Sunday of Great Lent. Many churches are dedicated to him in Russia, including a church and belltower in the Moscow Kremlin. John Climacus was also known as “Scholasticus”, but he is not to be confused with St. John Scholasticus, Patriarch of Constantinople.