English CV

Born in Modena, Italy, in 1955.

Son of Professor Giovanni Garuti, scholar and professor of archaic Latin grammar and Roman literature in Universities of Bologna and L’Aquila, Paolo Garuti obtained

the Bachelor degree at the end of High School at Liceo Statale "Ludovico Antonio Muratori" in Modena. Already trained in Latin and ancient Greek from his teens he addressed himself to the biblical exegetical studies during the next six years of philosophical and theological studies in Turin and Bologna (1975-1981). At the end of this cycle of studies, he produced a paper entitled "Il confronto Mosé-Cristo nella Lettera agli Ebrei (The comparison Moses - Christ in the Letter to the Hebrews)." In this first approach he was led by professor B. Boschi to the knowledge of traditional materials and ancient Jewish literature and professor B. Prete, illumined master of method.

Also the thesis to achieve the Licentiate in Sacred Scripture (Pontifical Biblical Institute, Rome 1985) and doctoral dissertation (École biblique et archéologique française of Jerusalem in 1993) were dedicated to the Letter to the Hebrews.

The thesis of licentiate (unpublished) focused on the theme of teleiosis (perfection – priestly consecration) in the Letter to Hebrews and was done in accordance with the methods then in vogue: analysis of the literary structure (dir.: prof. A. Vanhoye) and the reference to the Old Testament and Jewish background. The work was a training for the acquisition of a certain sensitivity to the literary strategies. During the five-year period 1985-1989, Garuti taught in Bologna and Ravenna ancient Hebrew, exegesis of the New Testament. In 1989, Garuti moved to Jerusalem in order to conclude the PhD program under the guidance of professor Marie-Emile Boismard. He evolved into an historically oriented study of the ancient rhetoric, taking up studies initiated at the time of the High School under the guidance of his father. A first result of this method was the “mémoire” prepared for application to the PhD: a hundred pages (later published in the journal Divus Thomas) consecrated to the legal issue of the attribution of a valid priesthood to Jesus, who was not Levite and never proclaimed himself priest, and the argumentative model characteristic of Heb 7:1-28. The study served as the starting point for the dissertation: from the stylistic level (surface of the text) to the bowels of the argumentation, classical rhetoric could provide essential information and clues to the interpretation. The character of the studies conducted so far, withphilological and historical methods, testify of his independence of thought.

Academic

- 1985 Bachelor in Sacred Theology Studio Teologico Accademico Bolognese (STAB).

- 1985 Licentiate in Sacred Scripture Pontificium Institutum Biblicum (PIB).

- 1993 Doctorate in Biblical Studies Schola Biblica Hierosolymitana (EBAF).

Other

- 1994 - Member of the Editorial Board of the Revue biblique.

- 2000 - Member of the Accademia Nazionale di Scienze Lettere e Arti (Modena).

- 2005 - Honorary member and Paul Harris Fellow of the Rotary Club "LA Muratori" (Modena).

- 1996 - Member of the Italian Biblical Association.

- 2007 - Member of the Order of Journalists.

Scientific and educational activities:

Teaching

1. current offices

- 2007 -: professor (ordinario) of New Testament Exegesis at the Pontifical University of St. Thomas (PUST) – Rome.

- 2003 -: annual invited lecturer of New Testament Exegesis and Ancient Rhetoric at the EBAF Jerusalem.

2. previous career

- 1984 - 1986: professor of Biblical Languages and Exegesis at the STAB.

- 1986 - 1989: professor of Exegesis at the Seminary of Ravenna and Institutes of Religious Sciences of Ravenna and Bologna.

- 1988/1993: lecturer in Biblical Languages and Exegesis at the STAB.

- 1993 - 1997: chargé de cours of the New Testament and Ancient Rhetoric at the EBAF Jerusalem.

- 1993 - 1995: teacher at the STAB.

- 1995: invited lecturer of Exegesis at the PUST, Rome.

- 1997 - 2003: professeur extraordinaire of New Testament Exegesis and Ancient Rhetoric at the EBAF Jerusalem.

- 1997 - 2000: invited lecturer of Greek New Testament at the PIB, Jerusalem.

- 1996 - 1999: invited professor of Exegesis at the Salesian Theological Seminar Bethlehem.

- 2001 - 2003: invited lecturer at the PUST, Rome.

- 2003 - 2007: professor (straordinario) at the PUST, Rome.

- 2012 - 2014: director for the Promotion of Quality, PUST, Rome.

Main conferences outside Italy

• • Seminar : Sophia logou : Rhétorique ancienne et Nouveau Testament, Saulchoir (Paris 25/01 – 5/02/1996).

  • Seminar : Les christologies de l’Épitre aux Hébreux, Saulchoir (Parigi 23 – 30 ottobre 1997).

  • 1 Cor 1-3, sagesse « du discours » et sagesse divine, Université Catholique (Louvain la Neuve 26 –27/10/1997).

  • Due Cristologie nella Lettera gli Ebrei? Colloque de Christologie de Jérusalem (1997).

  • Approche diachronique et approche synchronique dans l’étude de l’Épître aux Hébreux, Colloque Biblique Dominicain (Jerusalem 23–26/09/1999).

  • Sapienza di parole, sapienza della Parola. Retorica antica e Nuovo Testamento, Lezione inaugurale dell’Anno Accademico 1999 – 2000, Studium Biblicum Franciscanum (Jerusalem 8/11/1999).

  • Lecture intertextuelle de Ap. 12, Colloque EBAF (Jerusalem 17-21/09/2001).

  • La Christologie de Col 1,15-20, Eph 2,14-18, and Lecture intertextuelle de Ap. 12, Université Catholique (Louvain la Neuve 2/10/2001).

  • Don Giuseppe Dossetti e l’interpretazione della Scrittura, EBAF (Jerusalem 25/02/2007).

  • Autumn session of XIX Annual Theological Conference of St. Tikhon’s Orthodox University (Moscow 9-12/10/2008).

  • Le jardin inaccompli : un parcours littéraire possible à travers l’histoire des textes bibliques. Colloque: Genèse et métamorphose de la notion de paradis (Avignon 20-22/03/2009).

  • Il concetto di cittadinanza nella cultura giuridica greca, romana e ebraica, “Privatissimum” dell’Istituto internaz. di diritto canonico e diritto religioso comparato – (Lugano 12-13/11/2009).

  • Paul à Paphos: l’apôtre et le mage (Act 13, 6-12). Colloque International: Nea Paphos: Fondation et développement urbanistique d’une ville chypriote de l’antiquité à nos jours. Études archéologiques, historiques et patrimoniales, Université d’Avignon et des Pays de Vaucluse (Avignon 30/10 – 1/11/2012).

  • Cultes et (natu-)culture dans l’Apocalypse de Jean: les emprunts à l’imagerie d’origine hellénistique, romaine ou indo-iranienne comme phénomène de perception de la « nature ».. Apocalypse et apocalyptique, Universités de Fribourg et Lausanne (CH) (Friburg 8-10/03/2013).

  • The Epistle to Hebrews and Philo of Alaxandria, International Conference of Biblical Studies; Ukranian Catholic University (L’viv 19-20/10/2013).

Research results:

1) The Letter to the Hebrews:

The doctoral dissertation was, however, a global reading of the more "rhetorical" text of the New Testament in the light of manuals and rhetorical criticism of the time. In composing the dissertation, Garuti was driven by B. Standaert, F. Moloney, J. Taylor and other authors, always under the direction of M.-E. Boismard. The indications of the French exegete allowed him to develop a thesis that, from the literary analysis, attempted to draw the history of the redaction of the text.

The mystery surrounding the Letter to the Hebrews, in fact, has three aspects: historical, literary and theological. The first involves the coordinates of the text as such (time, author, sender, recipients). This “Letter”, that indubitably depends on Pauline theology, since ancient times has been attributed to others authors. For Origen, Luke would have translated a Hebrew script of Paul. This opinion, shared by Clement of Alexandria, is not without interest for thematic, lexical and stylistic links the Letter seems to have with the work of the third evangelist. The second mystery, the literary one, shows similar complexity. The structural analysis has recently highlighted that Letter has a concentric macrostructure. This structure, however, seems to oppose other features: the inaccuracy of some sections in the center of the writing, the sudden appearance and disappearance of some fundamental issues, which returns after laborious excursus, also interrupted and chopped. A careful analysis of language shows the style of speech and, in some passages, it must be admitted that it is based on school notes: their comprehensibility depends on the legal Old Testament texts alluded to but not directly quoted, as if the audience had them under the eyes. In short, Hebrews was in the beginning an oral sermon, a letter or a treaty? The third aspect relates to theological nature, focused on two interpretations of Jesus’ drama. These two perspectives are dependent on two rituals of the Temple. In the first, it is the sacrifice that consecrated priests, the "perfection" (teleiosis in the language of the Greek Bible): to be "made perfect" Jesus lived his heroic-messianic drama as an offer of consecration (5:9-10). In the second, however, the annual sacrifice of Yom Kippur serves as a model. In the great Day of Atonement the contact with God is assured by the dual sprinkling with the sacrificial blood, for themselves and for the people, that once a year the high priest accomplished at the altar and in the Holy of Holies, in the space of God. Christ then celebrated in the heavens a sort of Yom Kippur. A third pathway appears to conserve, on his side, traces of a homily on Exodus and faith. It is a commonplace of Paul's preaching: people must not imitate the generation who went out of Egypt and perished in the desert, but Abraham and the other heroes of the faith. In his thesis Garuti could sketch a hypothesis: a preacher belonging to the Pauline school, next to Luke, well trained in the Old Testament, composed his homily on Exodus and a first reflection on the sacrifice of Jesus as a rite of priestly consecration. One of his disciples collected the material, adding a development in terms of "high Christology:" the heavenly Kippur, as well as some sections shaped on the letters of Paul and the final post-scriptum, maybe authentic (5:11 to 6: 20, 13:22-25).

The dissertation was published in 1995 and reprinted in 2002 and received more than 12 reviews :

• • Alle origini dell’omiletica cristiana. La lettera agli Ebrei - Note di analisi retorica, Jerusalem, FPP, 1995. Reprint: 2002, ISBN 965-516-039-4.

On Hebrews Garuti also published:

• • “L’incipit della Lettera agli Ebrei (1,1-4)”, in Sacra Doctrina 6 (1989) 533-556.

  • “Ebrei 7,1-28: un problema giuridico”, in Divus Thomas n.s. 8 (1994) 9-105.

  • “Alcune strutture argomentative nella Lettera agli Ebrei”, in Divus Thomas n.s. 10 (1995) 197-224.

  • “Melchisedek nei testi di Qumran e nella Lettera agli Ebrei”, in Atti e Memorie della Accademia Nazionale di Scienze, Lettere e Arti – Modena (Atti e Memorie), (Memorie, Serie VII, vol. XIII, 1995 – 1996), Modena 1997, 295-317.

  • “Due Cristologie nella Lettera gli Ebrei?”, in Liber Annuus 49 (1999), 237-258.

Garuti was in charge of the revision of the introduction and notes of Hebrews in the third edition of the Bible de Jérusalem, Cerf, Paris 1998.

The more recent studies on Hebrews were collected in a single volume, in Italian but published in France:

• • Studi sulla Lettera agli Ebrei. Alcuni sviluppi dottrinali di scuola paolina riletti in prospettiva storico letteraria e storico antropologica (Eb 1,1-2 - 4,12-13 - 9,1-5 - 9,14 -10,29) (Cahiers de la Revue Biblique 80), Pendé, Gabalda, 2012, ISBN 978-2-8502l-215-4.

 Those studies are:

• • “San Luca e la Lettera agli Ebrei: un’antica teoria da riconsiderare?”, in San Luca evangelista, testimone della fede che unisce.1: L’unità letteraria e teologica dell’opera di Luca (G. Leonardi - F. Trolese edd.), Padova, Istituto per la Storia Padovana, 2002, 535-548.

  • “Melchisedek, figura chiave nelle dispute sulla legittimità del sacerdozio gerosolimitano ai tempi di Gesù: la Bibbia, Qumran, gli apocrifi”, in Ang 81 (2004) 7-27.

  •  “Il coltello sacrificale, il logos tou theou e l’isonomia eucaristica in Eb 4,12-13”, in Ang 82 (2005) 783-802.

  •  “Aurea maiestas: Eb 9,1-5, l’oro e la polemica antineroniana”, in RivBib 57 (2009) 371-398.

  • “L’incipit della Lettera agli Ebrei come programma ermeneutico”, in RStB 22 (2010) 197-220.

  • “Captus sacerdos. Appunti di una ricerca sul Sal 110 ed Eb 5,1-10”, in Sem Class 3 (2010) 59-65.

  • “Il Tempio e il Corpo, antica concezione del sacro e Nuovo Testamento”, Ang 88 (2011), 813-828.

  • “Polisemia culturale e linguaggio religioso: lo «spirito eterno» e lo «spirito della grazia» nella Lettera agli Ebrei (Eb 9,14 e 10,29)”, in Ang 89 (2012) 279-315.

On the Letter to the Hebrews and cultural anthropology, Garuti wrote:

• • “Alleanza”, “Aspersione”, “Consacrazione”, “Effusione”, “Espiazione”, in Dizionario teologico sul sangue di Cristo (T. Veglianti ed.), Roma, Libreria Editrice Vaticana, 2007, 56-64, 133-137, 363-371, 453-454, 476-483.

  •  “Il sacrificio fra antropologia e Bibbia”, in E il verbo si è fatto pane, (G. Violi ed.), Assisi, Cittadella, 2009, 15-25.

  • “Coscienza”, “Sacrificio”, in Temi teologici della Bibbia (Dizionari San Paolo), (R. Penna, G. Perego, G. Ravasi ed.), Cinisello Balsamo, San Paolo, 2010, 241-246, 1197-1214.

2) The Revelation of John and the Apocalyptic literature:

Garuti was also interested by the rhetorical impact of prophecy and apocalyptic literature in biblical thought. The historically based reflections on the three monotheistic religions of the ancient Mediterranean world (Judaism, Christianity, Islam) knows the distinction between prophetic, apocalyptic and Gnostic thought. Even if he limits his attention only to the horizon drawn by biblical literature or next to it, the reader realizes that, very different in their historical appearance and hardly traceable to a single array (many are, in fact, the influences of "external" theology: the Egyptian theo-cosmogony, the Babylonian divination, Mazdeism and medium-Platonism of the Roman imperial period), these three mentality can however schematically approach to the three kinds of rhetoric canonized by Aristotle. On Revelation and Apocalyptic, Garuti produced:

• • “La Morte e l’Ade in Apocalisse 6,7-8”, in Divus Thomas n.s. 5 (1993) 167-203.

  • “Lettura intertestuale dei simboli di Apocalisse 12. La mulier amicta sole, il bimbo, il drago”, in Atti e Memorie (Memorie, Serie VIII, vol. IV, 2000-2001), Modena 2002, 259-287.

  • “Il trifunzionalismo indoeuropeo di Georges Dumézil, i quattro cavalieri e le tre bestie dell’Apocalisse di Giovanni”, in Atti e Memorie (Memorie, Serie VIII – vol. VI, 2003), Modena 2004, 189-221.

  • “Apocrifia”, Nuova Informazione Bibliografica 4 (20O6) 621-636 .

  • “L'Alleluia. Lessicografia di un’acclamazione”, in Atti e Memorie (Memorie, Serie VIII – vol. XIV, 2011), Modena 2012, 455-476.

  • “La retorica dell'amore fecondo: cielo terra e mare in Ap 10,6 e nel De rerum natura di Lucrezio”, in Donare. Esegesi, teologia e altro (Studia 63), (C. Bazzi – R. Amici (edd.), Roma, Urbaniana University Press, 2012, 205-218.

  • “Cultes et (natu-)culture dans l’Apocalypse de Jean : les emprunts à l’imagerie d’origine hellénistique, romaine ou indo-iranienne comme phénomène de perception de la « nature »”, in Ang 90 (2013) 57-86.

3) Roman culture and the New Testament:

Other recent publications by Garuti aimed to place apostolic texts in the Roman world into which they were born. Some of the studies were originally published in Italian, then translated and published in French:

• • Apostolica Romana Quædam. Études philologiques sur le Nouveau Testament dans le monde gréco-romain revues et traduites en collaboration avec Claire Balandier et dédiées à Marie-Émile Boismard, O. P. (Études Bibliques, 51), Paris, Gabalda, 2004, ISBN 2-8502l-153-9.

In the first part of this book Garuti discusses the use of the Latin expression manus iniecerunt (in Greek translation) in the narratives of Jesus’ arrest in Mark 14:46 par. and in the account in Acts 21:27 of the arrest of Paul. From here he went on to examine minutely the problematic accounts of Paul’s trials at Caesarea under governors Felix and Festus. Drawing attention to the several references to Asia in these chapters (e.g. Acts 21:27-29; 24:18-19), Garuti suggests that these narratives reuse material that originally belonged to Paul’s trial and imprisonment in Ephesus, which are not mentioned in Acts but have often been inferred from his letters.

Studying the expression postquam coenatum est Garuti noticed verbal and situational parallels with two Platonic dialogues, the Apology and – taking into account also the continuation of Luke 22:21-38 – the Symposium. Thus Luke intends to suggest a parallel between Jesus and Socrates (as also in Acts 17:18-33). The symposion had already been taken as a model for community assemblies within certain Jewish circles to which emergent Christianity can be related.

Finally, after two chapters dedicates to post-pauline cosmology, Garuti looked at two famous passages from the Book of Revelation: ch. 12 with its powerful images of the woman clothed with the son, her child, and the dragon; and the four knights of ch. 6. Garuti noticed a number of parallels between Rev 12 and Iliad 19 and, more generally, the use the author did in the Apocalypse of a wide range of references to literary topoi, both biblical and extra-biblical. This finding disagree with the usual idea of the apocalyptic Seer as someone who was uneducated and not particularly creative (an idea often inferred from his alleged grammatical poverty).

Further studies on Gospels and Roman Law:

• • “Monumento e documento: la prossimità del Calvario al Santo Sepolcro nei testi e nei rilievi archeologici”, in Atti e Memorie (Memorie, Serie VIII, vol. I, 1997 – 1998), Modena 1999, 163-178.

  • “Manus iniecerunt. Dalla variante marciana epebalon tas cheiras autoi (Mc 14,46) ad una possibile allusione al diritto romano volgarizzato nei racconti d’arresto neotestamentari”, in Ang 79 (2002) 513-536.

  • “Manus iniecerunt - II. At 21,27: l’arresto di San Paolo a Gerusalemme, i processi a Cesarea, il ricorso a Cesare. Un’ipotesi”, in Ang 79 (2002) 769-801.

  • “Postquam cœnatum est… Due percorsi socratici nella cristologia paolino - lucana: la Cena del Signore (Lc 22,14.20; 1 Cor 11,23.25)”, in Ang 80 (2003) 663-687.

  • “scripsit uobis præceptum istud. Gesù, il ripudio e la scrittura fallace”, in Ang 82 (2005) 335-354.

  •  “Gesù e i bravi ragazzi. Il mashal evangelico di Lc 9,59-60 (// Mt 8,21-22) e la pompa funeraria dell’aristocrazia romana”, in L’armonia della scrittura. (W. Binni ed.), Bologna, ESD, 2007, 36-74.

  • “Gesù di Nazareth al vaglio della storiografia moderna”, in Atti e Memorie (Memorie, Serie VIII – vol. X, 2007) 173-194.

  • “Il messia, il lucignolo fumigante e la percezione romana del sabato ebraico (Mt 12,20)”, in Firmana 54 (Studi in onore di mons. G. Miola), 2012, 25-44.

• “La cohérence du récit johannique du tombeau « dans un jardin » et les leges libitinariae de Pouzzoles et Cumes”, in Revue biblique 122 (2015) 71-83.

• “La cohérence du récit matthéen de la prière à Gethsémani (Mt 26,36-46) et l’emancipatio dans le droit romain”, in Revue biblique 122 (2015) 233-246.

• “Le jardin inaccompli”, in Paradeidos, genèse et métamorphose de la notion de paradis dans l’Antiquité, Actes  du colloque international, Université d’Avignon et des Pays de Vaucluse - Palais des Papes, 20-22 mars 2009 (Collection Orient & Méditerranée / archéologie), Paris, Éd. de Boccard, 2015, 66-70.

• “La cohérence des images dans le tableau final de la parabole du « festin nuptial » (Mt 22,11-13) et l’éthique du banquet : la figure (comique) de l’ἄκλητος”, in Revue biblique 122 (2015).

4) Roman Religion and Pauline Letters :

• • “Sophia logou - Sophia Theou. Lien entre style et argumentation en 1 Co 1,18-31”, in Toute la sagesse du monde (Le livre et le rouleau 7), Namur, Lessius, 1999, 377-389.

  •  “Il primogenito, immagine del Dio invisibile. Qualche spunto di cristologia da Col 1,15-20 ed Ef 2,14-18”, in Divus Thomas n.s. 1/2001, 119-137.

  •  “L’eresia di Colossi, l’antanaclasi e la storia della redazione. Qualche considerazione a proposito di Col 2,6-23”, in Ang 79 (2002) 303-326.

  • “La cohérence des images sacrificielles dans l’Épître aux Éphésiens (Ep 2,16 ; 5,2)”, in Revue biblique 122 (2015).

5) Roman civilization and the Jewish Bible:

Qoeleth

Starting from the role played by Ecclesiastes in its context the investigation came to a series of questions. Was he a king? Where did he work? Which kind of space was his? Why was he able to see all things “under the sun”? What was he interested in? Then we have trusted the intuition of the ancient translators of the book. Translators, in fact, communicate among them using a kind of secret language. It is not made of a lexicon, a phonology and syntax, but each word contains the universe of concepts that can be expressed, it seems, in different linguistic codes. If the book is considered sacred because it speaks of rebus fidei vel morum, this language coincides in principle with the revelation. Garuti’s work on Qohélet does not claim to shed new light on theology or philosophy of the author. Garuti’s goal was rather to identify the center of this complex web of institutional realities, family ties and shared principles, that braid around a rhetorical frame. It develops around a character who enjoys (or enjoyed) a certain authority: the Ecclesiastes, which seems to speak for a young man, also instructed the people. The ancient translators imagined a gathering of listeners in civic assembly or a Roman contio. This broadening of perspective is due to the fact that the situation they were considering was probably what they would have wanted to see around their text (synagogue, church), but also that they felt shaped by the words of the speaker. And they also felt that he was not a true preacher, they drew around him a civic framework.

Psalm 110

Psalm 110,1 is the most quoted passage from the Old Testament in the New. It was not known, as it seems, in the Qumran, but the manuscripts that the Essenes gave us magnified the figure of Melchizedek to give him a divine stature. Melchizedek was the Canaanite king whose Gn 14 said he was a priest of El 'Elyon while this psalm as the archetype of the priesthood promised to the recipient of its oracles. These are essential data: two forms of Judaism, which in one way or the other are far from the official religion at the turn of our era, had something to do with the priest-king of Salem. In studying the book on Ecclesiastes, Garuti followed a method, so to speak, retrospective: he tried to read the book through the eyes of ancient translators. This method allowed him to draw the space in which the author had imagined his character: a circular space apparently built for an assembly, but the wise man seems telling a young his thoughts as they would under the roof of a school or in the shade of a porch. A short text like Psalm 110 did not allow him to do so, but he had other resources. First, the reading traditions that were mentioned above: they show that the Psalm was understood and exploited as a dynastic text. The Gospel narrative used several times the citation of dynastic oracles contained in this poem: the question of the high priest at the appearance of Jesus before the Sanhedrin, the baptism in the Jordan River, the resurrection tales. Beyond the theological significance and historical value of these details, Garuti is convinced that they tell us how the Christian communities interpreted and presented the words and, more importantly, the actual situation imagined by the Psalm author. In this context, a central role is given to a priest, Caiaphas and John the son of Zechariah. This is, Garuti believes, the beginning of the priestly Christology of the Epistle to the Hebrews. According to Gen. 14,17-20 Melchizedek was contemporary to Abraham, and he was a priest without being a descendant of Levi or Aaron, the Psalm was apparently written by David or to David. In fact, Garuti thinks that the Psalm 110 was a “crowning protocol” for the Hasmonean king, Simeon the Maccabean, (re-)using for the new priest-ethnarch dynastic oracles created for the former priestly lineage, the Sons of Onias.

• • Qohèlet, l’ombre et le soleil. L’imaginaire civique du Livre de l’Ecclésiaste entre judaïsme, hellénisme et culture romaine (Cahiers de la RB 70), Pendé, Gabalda, 2008, ISBN 2-8502l-185-3.

  • Avant que se lève l’étoile du matin. L’imaginaire dynastique du Psaume 110 entre judaïsme, hellénisme et culture romaine (Cahiers de la RB 73), Pendé, Gabalda, 2010, ISBN 2-8502l-198-9.

  • “Une route qui mène à Rome … ou dans les environs (Qo 4,13-16)”, in Bible et Terre Sainte. Mélanges Marcel Beaudry, (J.E. Aguilar et al. edd.), New York, Peter Lang, 2008, 111-126.

  • “pos de ioudaios touto thaumazo, sophos ta hellenika (mi meraviglia che fosse giudeo: troppo al corrente di cose elleniche)”, in Ho Theologos 3 (2007) 377-385.

  • “Storie di re, di libri e di fuoco (Ger 36 e la leggenda dei libri sibillini)”, in RB 120 (2013) 240-266

6)  Paleography

Garuti published also a 15th century treatise on trigonometry:

• • “Giovanni Bianchini. Compositio Instrumenti [Cod.Lat. 145 = a.T.6.19] della Biblioteca Estense di Modena” (trascrizione con introduzione di A. Righi), in Istituto Lombardo - Accademia di Scienze e Lettere - Rendiconti - Classe di Lettere e Scienze Morali e Storiche 125 (1991) 95-127.

7)  History of exegesis

A recent edition of some articles of the famous Dominican scholar Pierre Benoit

• • Pierre Benoit. Parola Corpo Spirito Chiesa. Un esegeta domenicano al Concilio Vaticano II (ConciliOP 3), a cura di P. Garuti, Roma, Angelicum University Press, 2014, ISBN 978-88-88660516

 Leading experience

- 1995-2000 “Prior” of the Priory of St. Stephen in Jerusalem, the Campus where is located the École biblique. As a Prior Garuti was in charge of hosting professors and students, of archeological material collected during the excavation campaigns, of the property, including the Library.

-  1998-2001 Responsible for the implementation project of renovation of the Library of the École, renovation financed by the European Commission for an initial amount of 1M Ecus.

-  2004-2008 Director of the Cultural Centre Centro San Domenico in Bologna and scientific director of I Martedì the magazine of the Centre.

 -         2012- director for the Auto-evaluation and Improvement of the Quality for the Pontificia Università San Tommaso nell’Urbe (in the frame of the Bologna Process).