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Creation by evolution: Darwin and some contemporary theological reflections
No full textOdgovor na pitanje postanka svijeta, života i čovjeka pronalazi se u dva, naizgled nedodirljiva, pravca. S jedne strane odgovor na ovo pitanje kadra je dati prirodna znanost, točnije biologija koja svoju legitimnost zasniva na dokazima teorije evolucije. S druge strane odgovor se pronalazi u vjeri u stvaranje.
Diplomski rad bavit će se temom evolucije u svjetlu teologije stvaranja. Prvo je predstavljena Darwinova teorija evolucije koja je svojom pojavom i percepcijom potresla do tada poznatu i prihvaćenu kršćansku sliku svijeta prema kojoj vrste postoje u onom broju i obliku kakvima su na početku stvorene. Slijedom toga teologija stvaranja doživjela je egzodus pred prirodoznanstvenim dokazima evolucije. U drugom dijelu bit će prikazana teologija stvaranja Josepha Ratzingera koja „stoji“ kao poziv drugim teolozima na smjeli pristup ovoj temi. Na koncu, rad će prikazati usporedno promatranje teorije evolucije i teologije stvaranja kroz misli Josepha Ratzingera koje mogu poslužiti teolozima kao polazna točka u tumačenju stvaranja svijeta evolucijom. Isto tako, rad će predstaviti pitanje duše koje je kamen spoticanja u simbiotičkom pristupanju teoriji evolucije i teologiji stvaranja u svjetlu promišljanja hrvatskog teologa Tončija Matulića.The answer to the question of the origin of the world, life and man can be found in two, seemingly untouchable, directions. On the one hand, the answer to this question is able to be given by natural science, more precisely biology, which bases its legitimacy on the evidence of the theory of evolution. On the other hand, the answer is found in faith in creation.
This paper will deal with the topic of evolution in the light of creation theology. First, Darwin's theory of evolution is presented, which, with its appearance and perception, shook the previously known and accepted Christian picture of the world, according to which species exist in the number and form in which they were initially created. Consequently, the theology of creation experienced an exodus in the face of natural scientific evidence of evolution. In the second part, Joseph Ratzinger's theology of creation will be presented, which stands as a call to other theologians to boldly approach this topic. At the end, the paper will present a comparative observation of the theory of evolution and the theology of creation through the thoughts of Joseph Ratzinger, which can serve theologians as a starting point in the interpretation of the creation of the world through evolution. Likewise, the paper will present the question of the soul, which is a stumbling block in the symbiotic approach to the theory of evolution and the theology of creation, in light of the thinking of the Croatian theologian Tonči Matulić
THE RELATIONSHIP BETWEEN THE CATHOLIC CHURCH AND COMMUNIST AUTHORITIES IN YUGOSLAVIA FROM 1945 to 1966.
No full textRad obrađuje odnos Katoličke crkve i komunističke vlasti u Jugoslaviji u periodu od 1945. do 1966. godine. Komunistička se vlast na čelu s Titom svim silama borila protiv neistomišljenika, a glavni neprijatelj bila joj je Katolička crkva. Plan uništenja Crkve provodila je protucrkvenim zakonima, oduzimanjem imovine i progonom crkvenih službenika, ali i unošenjem nemira unutar same crkvene hijerarhije osnivanjem staleških svećeničkih udruženja kojima je rukovodila UDBA (Uprava državne sigurnosti). Jedan od najvećih boraca protiv komunističke vlasti bio je nadbiskup Alojzije Stepinac.
Najkritičniji crkveno-državni odnosi su bili u razdoblju od 1945. do 1952. godine kada Katolička Crkva proživljava najžešće napade. Odnos Katoličke Crkve i komunističke vlasti se postepeno obnavlja što se ogleda u Jugoslavensko-vatikanskim pregovorima te potpisivanju Protokola.The paper examines the relationship between the Catholic Church and the communist authorities in Yugoslavia during the period from 1945 to 1966. The communist regime, led by Tito, vigorously opposed dissenting voices, with the Catholic Church representing their primary adversary, perceived as the most significant threat. The plan to dismantle the Church was executed through anti-religious legislation, confiscation of assets, persecution of clergy, and the instigation of internal discord within the Church hierarchy through the establishment of priestly associations overseen by the UDBA (State Security Administration). One of the most prominent opponents of the communist regime was Archbishop Alojzije Stepinac.
The most critical church-state relations were in the period from 1945 to 1952, when the Catholic Church experienced the fiercest attacks. The relationship between the Catholic Church and the communist government is gradually being restored, which is reflected in the Yugoslav-Vatican negotiations and the signing of the Protocol
CHURCH INITIATIVES IN THE PREVENTION OF HUMAN TRAFFICKING
No full textTrgovanje ljudima predstavlja jedan od najokrutnijih zločina suvremenog doba. Njegove žrtve su sve dobne skupine i nema niti jedne države u svijetu koja ne poduzima značajne političke i kriminalističke podvige u pokušaju prevencije i oštrog kažnjavanja kršenja temeljnih ljudskih prava.
Njihovim se inicijativa pridužuju vrlo važne bioetičke smjernice i protokoli prevencije iskorištavanja i otmice ljudi, pretežno radi prostitucije, dužničkog ropstva, trgovanja djecom i preprodaje ljudskih organa.
U ovom društvenom osvješčivanju suzbijanja trgovanja ljudima, značajni su pastoralni napori Crkvenog Učiteljstva, Dikasterija za promicanje cjelovitog ljudskog razvoja, Papinskog vijeća za pastoral migranata i putujućih osoba, dokumenti socijalnog nauka Crkve, zalaganje redovničkih zajednica i uspostavljanje određenih pastoralnih programa u psihološkoj i duhovnoj reintegraciji žrtava trgovanja ljudima.Human trafficking is one of the cruelest crimes of modern times. It's victims are of all age groups and there is not a single country in the world that does not undertake significant political and criminal feats in an attempt to prevent and severely punish this violations of fundamental human rights.
Their initiative is accompanied by very important bioethical guidelines and protocols for the prevention of exploitation and kidnapping of people, mainly for the purpose of prostitution, debt slavery, child trafficking and the resale of human organs.
In this social awareness of the suppression of human trafficking, the pastoral efforts of the Church's Magisterium, the Dicastery for the Promotion of Integral Human Development, the Pontifical Council for the Pastoral Care of Migrants and Travelers, documents of the social doctrine of the Church, the advocacy of religious communities and the establishment of certain pastoral programs for the psychological and spiritual reintegration of victims are becoming moer and more significant for human trafficking
Some liturgical documents of Pope Francis
No full textPapa Franjo kroz svoj pontifikat, uveo je brojne promjene u život Crkve, u nadi kako će Crkvu približiti čovjeku današnjice. Na tragu toga objavio je i nekoliko motuproprija o liturgiji, kojima je želio liturgijski život učiniti prisutnijim u svijetu. Kroz svoja četiri motuproprija donosi novi pogled na razumijevanje liturgije i uključuje veći broj laika u njezinu stvarnost.
Magnum principium motuproprij kojim želi posvjestiti važnost prevođenja liturgijskih knjiga, te priređivanja novih. U njemu dopušta mjesnim Crkvama veću slobodu u prilagodbi liturgijskih knjiga na narodne jezike, kako bi se vjernici što bolje upoznali sa porukom koju želi prenijeti Apostolska Stolica.
Spiritus Domini motuproprij kojim Papa mijenja praksu Crkve, da se službe akolita i lektora mogu podijete samo muškarcima, on dozvoljava podjelu ovih službi i ženama, kako bi se i ona uključile upotpunosti u život svojih zajednica.
Antiquum ministerium motuproprij kojim se ustanovljuje služba katehete. Katehete su postojale kroz čitavu povijest Crkve, od prvih stoljeća pa do danas, no nije postojao obred njihova postavljanja u službu, niti su bili definirani kao ministerijalna služba. Ovime Papa daje na većoj važnosti ljudima koji vrše službu poučavanja u Crkvi.
Traditionis custodes motuproprij kojim se regulira slavljenje tradcionalne mise. Papa ovim motuproprijem želi ograničiti salvljenje tradicionalnih (latinskih) misa, s ciljem jedinstva unutar crkve. Njegovim motuproprijem ukinute su sve povlastice kod slavljenja tradicionalnih misa koje su dali njegovi predhodnici Ivan Pavao II. i Benedikt XVI.Throughout his pontificate, Pope Francis has introduced numerous changes to the life of the Church in the hope of bringing the Church closer to contemporary people. In line with this, he has published several motu proprios on liturgy, aiming to make liturgical life more present in the world. Through his four motu proprios, he offers a new perspective on understanding the liturgy and involves a greater number of laypeople in its reality.
Magnum Principium is a motu proprio intended to highlight the importance of translating liturgical books and preparing new ones. It grants local Churches greater freedom in adapting liturgical books to vernacular languages, so that the faithful can better understand the message the Apostolic See wishes to convey.
Spiritus Domini is a motu proprio in which the Pope changes the Church’s practice, allowing the ministries of acolyte and lector to be conferred not only to men but also to women, thus fully integrating them into the life of their communities.
Antiquum Ministerium is a motu proprio that establishes the ministry of catechist. Catechists have existed throughout the history of the Church, from the early centuries to the present day, but there was no rite for their installation in ministry, nor were they defined as a ministerial role. With this, the Pope gives greater importance to those who perform the ministry of teaching in the Church.
Traditionis Custodes is a motu proprio that regulates the celebration of the traditional Mass. With this motu proprio, the Pope aims to limit the celebration of traditional (Latin) Masses to promote unity within the Church. This motu proprio abolishes all privileges for celebrating traditional Masses granted by his predecessors, John Paul II and Benedict XVI
Slavonia or Đakovo and the Croatian national revival from 1830. to 1874.
No full textTekst diplomskog rada obradit će temu ilirskoga ili Hrvatskoga narodnog preporoda koji se intenzivno odvijao od 1835. do 1848. godine, a kasnije je imao naznake i posljedice u društveno-političkim zbivanjima. Uz samu temu narodnoga preporoda, ovaj će se rad baviti i širim društveno-povijesnim kontekstom u kojemu se odvijao Hrvatski narodni preporod kako bi se bolje shvatila potreba takvoga pokreta, događaji koji su do njega doveli, ali i same posljedice preporodnih djelatnosti. Stoga, u prvom poglavlju rada bit će govora o Habsburškoj Monarhiji, točnije Austrijskom Carstvu ili Austro-Ugarskoj Monarhiji, kako se ta država kasnije nazivala. Budući da se područje Hrvatske, Slavonije, Dalmacije i Istre dugi niz godina nalazilo u sastavu te državne cjeline, taj je dio iznimno važan. Kao dio prvoga poglavlja, iznijet će se i pregled preporodnih događaja na razini cijele Monarhije, a reći će se ponešto i o važnosti, ulozi i djelovanju habsburške carice Marije Terezije, ali, što je još važnije, i o vremenu te društveno-političkome sustavu koji je nakon njezine smrti nastupio, a koji je isto tako donio mnoštvo promjena važnih i za Hrvatsku. U drugome poglavlju tekst će se baviti samim Hrvatskim narodnim preporodom, govorit će o događajima koji su označili njegov početak te kako se pokret razvijao tijekom godina. Drugo poglavlje govorit će i o gospodarskim, kulturnim i društvenim prilikama na području Hrvatske i Slavonije u vrijeme preporodnih gibanja. Isto tako, bit će riječi i o važnoj te nezaobilaznoj ulozi đakovačkoga biskupa Josipa Jurja Strossmayera koji je svojim zalaganjima, materijalnim i duhovnim potporama te idejama unaprijedio te omogućio plodonosan preporodni zamah, ali uspješno je utjecao i na događaje koji su označili svojevrsni kraj preporodnih događanja. Treće poglavlje govorit će o posljedicama Hrvatskoga narodnog preporoda, posebice na području Hrvatske i Slavonije te o događajima koji su uslijedili nakon 1848. godine.The thesis will deal with the topic of the Illyrian or Croatian national revival that took place intensively from 1835 to 1848 and later had indications and consequences in socio-political events. In addition to the topic of national revival, this paper will also deal with a wider socio-historical context in which the Croatian national revival took place in order to better understand the need for such a movement, the events that led to it, but also the very consequences of the revival activities. Therefore, in the first chapter of the thesis, we will talk about the Habsburg Monarchy, more precisely the Austrian Empire or Austro-Hungarian Monarchy as it was later called. Since the territory of Croatia, Slavonia, Dalmatia and Istria were within that state entity for many years, that mention is extremely important. As part of the first chapter there will be an overview of revival events regarding the whole Monarchy, and something will be said about the importance, role and actions of the Habsburg empress Maria Theresa, but, more importantly, the socio-political system that appeared after her death, which brought a lot of change important for Croatia. The second chapter will focus on the national revival and talk about the events that marked its beginning and how the movement developed over the years. The second chapter will also mention the economic, cultural and social opportunities in the area of Croatia and Slavonia during the revival movements. Additionally, we will talk about the important and unavoidable role of the Bishop of Đakovo Josip Juraj Strossmayer, who through his efforts, material and spiritual support and ideas improved and made possible a fruitful revival while also successfully influencing events which marked a kind of end to it. The third chapter will talk about the consequences of the Croatian National Revival, especially in the area of Croatia and Slavonia and about the events that followed after 1848
"I TELL YOU, GET UP, TAKE YOUR MAT AND GO HOME." (Mk 2, 11). The power of faith in the fight against addiction
No full textInterdisciplinarni diplomski rad obrađuje danas vrlo aktualnu i za obiteljsko-društveni život važnu temu uloge i značenja vjere u borbi s ovisnošću o alkoholu u svjetlu evanđeoskog izvješća o uzetomu koji prema Markovu evanđelju (2, 1-12) u susretu s Isusom zadobiva duhovno i tjelesno ozdravljenje. Čovjek zarobljen u ovisnost sličan je uzetomu kojega prijatelji donose pred Isusa. Obojica su nepokretna, bez perspektive, bez komunikacije, bez susreta s drugima, osamljena i bez smisla života. Samo u osobnom susretu s Isusom i u snazi vjere, kako osobne tako i vjere zajednice, čovjek se može osloboditi ropstva grijeha i bolesti te zadobiti duhovno i tjelesno ozdravljenje.
Čovjeku sklonu ovisnosti potrebni su bližnji, obiteljska, ali i šira društvena zajednica. Baš poput četvorice prijatelja iz evanđelja tako i obitelj nosi svog bolesnog člana. Osoba sklona ovisnosti je na »ležaljci« svoje obitelji, koja u ljubavi, suosjećanju i supatnji, trpi sa svojim članom koji je zarobljen u ovisnost. Ovisnost uništava čitavu osobu i sve njegove odnose te stvarnost čini nemogućom. U takvim situacijama vjera u spasenjsku snagu riječi Isusa Krista i u njegovu bezuvjetnu ljubav je jedini izlaz i jedino svjetlo na kraju tunela. Vjera pomaže podnositi nemoguće, vraća nadu u mogući bolji život. Osoba sklona ovisnosti je mnogo zla i nepravde počinila sebi, mnogo patnje prouzročila bližnjima, udaljila se i uništila svoj odnos s Bogom, s bližnjima i sa samom sobom. Te bolne i duboke rane kao i slomljene odnose može zaliječiti vjera u iscjeliteljsku snagu oproštenja. Prije svega oproštenje bližnjih koje će osobi posvjedočiti da je voljena i dragocjena, prihvaćena i vrijedna življenja. Iznimno je važno da osoba doživi i Božje oproštenje, njegovu blizinu i ljubav, nježnost i milosrđe koje će joj pomoći oprostiti samoj sebi te u snazi vjere iznova rođena započeti svoj novi hod.The interdisciplinary graduate thesis deals with today's very current and important for family and social life topic of the role and meaning of faith in the fight against alcohol addiction in the light of the Gospel account of the drunken man who, according to Mark's Gospel (2, 1-12), in meeting Jesus gains spiritual and physical recovery. Both are immobile, without perspective, without communication, without meeting others, lonely and without the meaning of life. Only in a personal encounter with Jesus and in the strength of faith, both personal and the faith of the community, can a person be freed from the slavery of sin and disease and receive spiritual and physical healing.
A person prone to addiction needs close friends, family, but also the wider social community. Just like the four friends from the Gospel, the family carries its sick member. A person prone to addiction is on the "lounger" of her family, who, in love, compassion and sympathy, suffers with her member who is trapped in addiction. Addiction destroys the whole person and all his relationships and makes reality impossible. In such situations, faith in the saving power of the words of Jesus Christ and in his unconditional love is the only way out and the only light at the end of the tunnel. Faith helps to endure the impossible, restores hope for a possible better life. A person prone to addiction has committed a lot of evil and injustice to herself, caused a lot of suffering to her closest ones, distanced herself from and destroyed her relationship with God, with her closest ones and with herself. Those painful and deep wounds as well as broken relationships can be healed by faith in the healing power of forgiveness. First of all, the forgiveness of loved ones, which will testify to the person that he is loved and precious, accepted and worth living. It is extremely important for a person to experience God's forgiveness, his closeness and love, tenderness and mercy, which will help him forgive himself and, born again in the power of faith, begin his new journey
"IT IS NOT GOOD FOR THE MAN TO BE ALON" (GEN 2: 18). Man and Woman in God's Design
No full textKada je Bog stvorio muškarca i ženu i smjestio ih u Edenski vrt odnosi su među njima bili skladni. Muškarac i žena dva su komplementarna bića, o čemu ponajviše svjedoči pojam ʽezer kenegdô – »pomoć kao što je on«. Bog je čovjeku stvorio ženu i tako ga izbavio iz samoće, jer je ona biće s kojim može uspostaviti odnos, za razliku od prethodno stvorenih bića. Različitost muškarca i žene iščitavamo iz načina na koji su stvoreni i iz samoga poimanja. Naime, hebrejski izraz za muškarca je ’îš, a za ženu ’iššāh. Međutim, u tim izrazima, osim razlike, možemo prepoznati i njihovu komplementarnost jer se to dvoje uvijek isprepliće. Osim toga Post 2, 4b-25 svjedoči i o jedinstvu muškarca i žene jer je muškarac onaj koji će »prionuti uza svoju ženu«. Tim se izrazom naglašava kako je njegova težnja prema ženi jaka. Tako njih dvoje ostvaruju zajedništvo, kojemu je vrhunac u tjelesnom sjedinjenju.
Ta harmonija odnosa biva narušena u Post 3, 1-24 kada je čovjek prekršio Božju zapovijed i poremetio svoj odnos kako s Bogom, tako i sa svojom ženom. To se uvijek događa kada čovjek prekorači granicu koju mu Bog postavlja. Na taj se način zajedništvo ljubavi pretvara u zajedništvo grijeha, a posljedice toga vidljive su iz odnosa muškarca i žene. Naime, muškarac postaje onaj koji gospodari nad ženom, a ona mu biva podložna.
Novo tumačenje odnosa između muškarca i žene donosi sveti Pavao u Poslanici Efežanima 5, 21-33. On odnos muškarca i žene tumači odnosom Krista i njegove Crkve. Naime, muškarac, po uzoru na Krista, treba biti »glava« ženi, a to znači biti njezin zaštitnik. S druge strane, žena treba biti podložna mužu kao Gospodinu, a ta podložnost podrazumijeva prihvaćanje muževe brige. Biti podložan znači predati se nekome, a ljubiti znači predati sebe za nekoga.When God created man and woman and placed them in the Garden of Eden, the relationship between them was harmonious. A man and a woman are two complementary beings, which is mostly evidenced by the term ʽezer kenegdô – »help like him«. God created a woman for man and thus rescued him from loneliness, because she is a being with whom he can establish a relationship, unlike previously created beings. The difference between man and woman can be read from the way in which they were created and from the concept itself. Namely, the Hebrew term for a man is 'îš, and for a woman 'iššāh. However, in these expressions, apart from the difference, we can also recognize their complementarity because the two are always intertwined. In addition, Genesis 2: 4b-25 also testifies to the unity of man and woman because the man is the one who will »be joined to his wife«. This expression emphasizes that his desire towards the woman is strong. In this way, the two achieve communion, which culminates in physical union.
This harmony is disturbed in Gen 3: 1-24 when man broke God's command and disturbed his relationship both with God and with his wife. This always happens when a person oversteps the limit that God sets for him. In this way, the communion of love turns into a communion of sin, and the consequences of this are visible in the relationship between a man and a woman. Namely, the man becomes the one who dominates the woman, and she becomes subject to him.
Saint Paul gives a new interpretation of the relationship between a man and a woman in the Epistle to the Ephesians 5: 21-33. He interprets the relationship between man and woman as the relationship between Christ and his Church. Namely, a man, following the example of Christ, should be the »head« of a woman, and that means being her protector. On the other hand, the wife should be subject to her husband as to the Lord, and this subjection implies accepting the husband's care. To be submissive means to surrender to someone, and to love means to surrender yourself for someone
Asceticism in the works of St. Jerome and St. Gregory the Great
No full textAskeza, kao suradnja s Božjom milošću na putu posvećenja, nužan je dio života jednoga kršćanina, a osobito jednoga redovnika koji je zavjetovanjem izabrao „stalež savršenstva“. Askeza uključuje sustavni napor, vježbanje kako bi kršćanin rastao u kršćanskoj zrelosti, a redovniku ona je nužna kako bi uopće mogao ustrajati u zvanju. Redovnička Pravila i Konstitucije uređuju način života redovnika i donose nacrt onoga čemu bi zajednica i svaki pojedinac trebali težiti i u čemu se usavršavati. Šest je osnovnih točaka koje bitno obilježavaju gotovo svaku redovničku zajednicu. To su: molitva, rad, zavjeti djevičanstva, siromaštva i poslušnosti te zajednički život.
U ovom radu predstavljamo misli dvojice velikih crkvenih otaca – sv. Jeronima i sv. Grgura Velikoga. Glede sv. Jeronima oslanjamo se na njegove poslanice, a glede sv. Grgura Velikoga na njegove Homilije o proroku Ezekielu. Rad smo podijelili u dvije velike cjeline, a svaka će donositi misli jednoga autora koje nam mogu pomoći u razumijevanju i obogaćivanju shvaćanja rada i molitve, triju redovničkih zavjeta (djevičanstva, siromaštva i poslušnosti) te zajedničkoga života.Asceticism, as cooperation with God's grace on the path of consecration, is a necessary part of the life of a Christian but especially of religious man and woman who, by taking vows, choose the "state of perfection". Asceticism includes sustained effort, practicing for a Christian to grow in Christian maturity and it is necessary for consecrated men and women to be able to persevere in their vocation. The Monastic Rules and Constitutions regulate the way of life of the consecrated men and women and they bring instructions towards which the community and each individual should strive for and progress. Six basic points significantly mark almost every religious community. These are: prayer, work, vows of chastity, poverty and obedience, and common life.
Regarding St. Jerome, we rely on his Epistles, and regarding St. Gregory the Great on his Homilies about the prophet Ezekiel. We have divided the work into two large units, each (of which) will bring the thoughts of one author that can help us understand and enrich the understanding of work and prayer, the three religious vows (chastity, poverty, obedience) and common life
Historical-legal analysis of the Roman Curia
No full textU prvim stoljećima Crkve rimski prvosvećenici izrazili su potrebu za pomoćnicima jer nitko sam ne može savršeno izvršavati sve poslove, posebice ako ih ima više ili ako su značajniji. Tako se javila potreba za oblikovanjem i organizacijom Rimske kurije, a njezino uređenje rezultat je dugotrajnog procesa.
Kao što i sam naslov kaže, ovaj rad posvećen je povijesno-pravnoj analizi Rimske kurije. Rad je podijeljen u tri poglavlja. U prvom poglavlju prikazan je pojam Rimske kurije. Naglasak je na povijesnom pregledu i biti Kurije, ali i njezinim pravnim okvirima koje je dobivala kroz povijest. Što je Crkva više rasla i širila se, više je jačala svoju strukturu i organizaciju. Samim time Rimska kurija je bila podložna promjenama. Stoga je u drugom poglavlju prikazana reforma Rimske kurije za vrijeme Pavla VI., te Ivana Pavla II. Detaljno je obrađena apostolska konstitucija o Rimskoj kuriji Pastor Bonus te uređenje Rimske kurije. Prikazane su izmjene u Rimskoj kuriji koje je donio papa Benedikt XVI. U trećem poglavlju prikazano je djelovanje i zalaganje pape Franje za reformom Rimske kurije, kao i njegove temeljne misli o Kuriji. Predstavljen je dokument kojim je završena dugo iščekivana reforma Rimske kurije – apostolska konstitucija Praedicate Evangelium. Prikazana je struktura Rimske kurije, a naglasak je stavljen na novosti koje su donesene reformom. Rad završava zaključkom o važnosti Rimske kurije i njezina djelovanja, ali i stalnim promjenama koje su imale za cilj prilagoditi je zahtjevima vremena, te da ustanove Rimske kurije postanu prikladnije za postizanje svrhe za koju su ustanovljene.In the first centuries of the Church, the Roman Pontiffs expressed the need for assistants because no one can perfectly perform all the tasks alone, especially if there are more of them or if they are more important. So, the need arose for the formation and organization of the Roman Curia, and its arrangement is the result of a long-term process.
As the title suggests, this paper is devoted to the historical-legal analysis of the Roman Curia. The paper is divided into three chapters. The first chapter presents the concept of the Roman Curia. The emphasis is on historical review and Curia’s essence, but also its legal frameworks that it has gained through history. The more the Church grew and expanded, the more it strengthened its structure and organization. Therefore, the Roman Curia was subject to change. Thus, the second chapter describes the reform of the Roman Curia during the time under Paul VI., and John Paul II. The Apostolic Constitution on the Roman Curia, Pastor Bonus, and the organization of the Roman Curia are discussed in detail. The changes are shown in the Roman Curia that are brought by Pope Benedict XVI. In the third chapter is shown Pope Francis’s work and commitment to reform the Roman Curia and his fundamental thoughts on the Curia. A document is presented that completed the long-awaited reform of the Roman Curia - the Apostolic Constitution Praedicate Evangelium. The structure of the Roman Curia is shown and the innovations introduced by the reform are highlighted. The paper concludes whith a conclusion on the importance of the Roman Curia and its activities, but also on the constant changes that aimed to adapt it to the requirements of the time, and to make the institutions of the Roman Curia more suitable for achieving the purpose for which they are established
Lay people and teaching ministry of the Church
No full textU ovom diplomskom radu obradit će se ulogu vjernika laika u naučiteljskoj službi Crkve. Krist je Crkvi povjerio poklad vjere da objavljenu istinu čuva, dublje istražuje, naviješta i tumači (usp. kan. 747.). Primarna joj je zadaća naučavanje o kojoj Zakonik kanonskog prava govori u III. knjizi. Zahvaljujući Drugom vatikanskom saboru počelo se promišljati o Crkvi kao zajednici. Jedan je od najvažnijih dokumenata tog sabora Lumen gentium koji prvi jasno i cjelovito progovara o dostojanstvu i zadaćama laika u Božjem naumu spasenja. Duh Sveti daje posebne darove, karizme, vjernicima i ima pravo i dužnost da se njima koristi u Crkvi i svijetu na dobro ljudi i izgradnju Crkve (usp. AA, 3.). Ciljevi su apostolata evangelizacija, posvećivanje i karitativna djelatnost (usp. AA, 6. – 8.). U svojoj formaciji laici trebaju ispunjavati misiju Krista i Crkve tako da žive svoju vjeru. Rad će se zaključiti s pravom vjernika na udruživanje te će se navesti stajališta dokumenata Drugog vatikanskog koncila i Zakonika kanonskog prava. Koncil naglašava da je čovjek socijalne naravi i takav udruženi apostolat znak je zajedništva i jedinstva Crkve u Kristu. Vjernici su krštenjem pritjelovljenji Kristu i pozvani su, prema svom položaju, obavljati poslanje koje im je Bog povjerio.In this master thesis, we will discuss the role of lay believers in the teaching ministry of the Church. Christ entrusted the deposit of faith to the Church to sacredly guard, further explore, proclaim, and interpret the revealed truth (cf. Canon 747). Its primary task is teaching, as mentioned in Book III of the Code of Canon Law. Thanks to the Second Vatican Council, the Church began to reflect on itself as a community. One of the most important documents of that council is Lumen gentium, which speaks clearly and comprehensively about the dignity and tasks of the laity in God's plan of salvation. The Holy Spirit bestows special gifts and charisms to the faithful, and they have the right and duty to use them in the Church and the world for the good of humanity and the building up of the Church (cf. AA 3). The goals of the apostolate are evangelization, sanctification, and charitable activities (cf. AA 6-8). In their formation, the laity should fulfill the mission of Christ and the Church by living their faith. We will conclude the paper by discussing the right of believers to associate and citing the positions of documents from the Second Vatican Council and the Code of Canon Law. The Council emphasizes that humans are social beings, and this collaborative apostolate is a sign of the communion and unity of the Church in Christ. Through baptism, believers are united to Christ and are called, according to their state in life, to fulfill the mission entrusted to them by God