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Nature and transcendence of marital love. Theological-moral aspect in the light of the encyclic Amoris laetitia
No full textRad obrađuje poimanje bračne ljubavi na temelju apostolske pobudnice Amoris laetita pape Franje. Pri tome se polazi od naravnosti bračne ljubavi, zajedničke svim ljudima, da bi se došlo do poimanja njezine nadnaravnosti. U prvom dijelu rada, služeći se biblijskim izvještajima o stvaranju, ukazuje se da je Bog na samom početku, stvorivši muško i žensko na svoju sliku, upisao bračnu ljubav u samu ljudsku narav. Bog koji je Ljubav stvara čovjeka iz ljubavi i za ljubav te je poziv na ljubav temeljni poziv svakog čovjeka. Nadalje, polazeći od antropologije ljudske spolnosti, očito je da je upravo ona usmjerena na bračnu ljubav, jer uzajamnim darivanjem njih dvoje postaju jedno tijelo. Potom se, na temelju enciklike Humanae vitae, donose temeljne oznake bračne ljubavi u naravnom redu, ističući da je ona prije svega ljudska, posvemašnja, vjerna i isključiva, ali i plodna. To nas dovodi do pitanja odgovornog roditeljstva i naravi bračnog čina. U drugom dijelu rada, služeći se evanđeljima i poslanicama, naglašava se da je bračna ljubav između muža i žene slika ljubavi kojom je Krist ljubio Crkvu. Tumačeći bračnu ljubav kroz crkvene dokumente, osobito pastoralnu konstituciju Gaudium et spes Drugog vatikanskog sabora, encikliku Humanae vitae papa Pavla VI., apostolsku pobudnicu Familiaris consortio pape Ivana Pavla II. te Amoris laetitia pape Franje, iznose se kršćanska obilježja nadnaravnosti bračne ljubavi: strpljivost, stav dobrostivosti, lijek protiv zavisti te se naglašava da je ona bez hvastanja i nadimanja, potiče ljubaznost i velikodušno darivanje, a protivna je nasilju, potiče opraštanje, raduje se s drugima, sve pokriva, sve vjeruje, svemu se nada i sve podnosi. U trećem i posljednjem dijelu nastoji se problematizirati stav kanonskog prava koje promatra samo objektivne svrhe ženidbe, osobito privolu, dok se bračna ljubav samo pretpostavlja kao razlog davanja privole što danas izaziva mnoge teološke rasprave.This paper interprets marital love based on pope Francis' encyclic Amoris laetitia. Thereby, it begins with natural marital love, that is common to all people, on his path to transcendental love. In the first part, using the bible reports of creation, it points out that the God in the early beginnings created male and female in his own image and implanted marital love into every human being. God, who is a Love himself, creates human from love and for love which is particularly why is the need for love a basic call for every human. Later on, starting with the anthropology of human sexuality, it is obvious that the sexuality is directed to marital love, because by mutual donation two of them become one body. Based on the encyclic Humanae vitae, mutual marital love is firstly human, utter, faithful, exclusive and fertile. That leads us to responsible parenting and the question of the marriage act. Second part, written from using Gospels and Epistles, highlights that marital love between husband and wife pictures Christs love for the Church. Interpreting marital love through church documents, especially the pastoral constitution Guaudium et spes the Second Vatican Council, pope Paul VI encyclic Humanae vitae, pope John Paul II encyclic Familiaris consortio and pope Francis’ Amoris laetitia, Christian features of transcendental marital love are expressed: patience, the act of kindness, envy treatment, without boasting and arrogance, generosity, generous separation, anti internal violence, remission, looking forward to the other person, it covers all, it believes, hopes and takes everything on itself. In the third and final part, the problem of the Canon law which observes only the objective purposes of marriage, especially the cajolement, is sought to be solved, while marital love is merely supposed to be the cause of the cajolement which today causes many theological discussions
Erik Petersons Understanding of Theology
No full textU radu su predstavljeni neki aspekti misli njemačkoga teologa Erika Petersona o biti, preduvjetima i ulozi teologije. U prvome dijelu donosi se njegov životopis i kratki oris njegova teološkoga profila. U drugome dijelu rada polazi se od Petersonova kritičkog stava spram dvojice suvremenika – Rudolfa Bultmanna i njegova shvaćanja teologije koja polazi od ljudske egzistencije te Karla Bartha i dijalektičke teologije. Iz Petersonove kritike dolazi se do njegova vlastitog shvaćanja teologije pri čemu se posebno obrađuje pojam dogme. Time se nastoji odrediti zašto taj pojam zauzima središnje mjesto u njegovu poimanju teologije i koje su njegove posljedice za istu.The paper presents some aspects of thoughts of German theologian Erik Peterson about the essence, the preconditions and the role of theology. Its first part brings us his biography and a short outline of his theological profile. The second part starts with Peterson's critical attitude towards the two of his contemporaries – Rudolf Bultmann and his understanding of theology which originates from human existence and Karl Barth and his dialectical theology. With Peterson's criticism, we come to his own understanding of theology which specifically deals with the term of dogma. Thereby he endeavors to determine why this term takes a central place in his understanding of theology and which are the consequences for theology itself
Humanizam i filozofija kršćanstva Erazma Roterdamskog i teološka rasprava s Martinom Lutherom o slobodnoj volji
No full textTema rada predstavlja život i djelo jednog od najpoznatijih kršćanskih humanista, Erazma Roterdamskog. Polazimo od povijesnih okolnosti bitnih za njegovo djelovanje i razvoj njegove filozofije kršćanstva.
Filozofija kršćanstva ili Kristova filozofija je sinteza teologije, duhovnosti i filozofije. To je božanska filozofija koja je razumljiva i onima najjednostavnijima. Ona dolazi iz srca, a ne samo iz intelekta.
Rad je strukturiran u četiri dijela. U prvome, uvodnom dijelu obrađeno je povijesno razdoblje početka 15. stoljeća s teološkim i društvenim problemima toga vremena koji su dali povod razvoju humanističke misli, a kasnije i reformacije. Drugi dio nas uvodi u tematiku humanizma, njegove opće postavke te njegovo stajalište o kršćanstvu i Crkvi. Drugo poglavlje ujedno je i uvod u treće koje predstavlja Erazmov život s naglaskom na njegovu ljubav prema književnosti i Svetom pismu iz koje su nastala brojna djela i iz koje se razvio kršćanski filozofski sustav – Kristovu filozofiju. Četvrti dio predstavlja život i djelovanje Martina Luthera prije njegovih teoloških rasprava o slobodnoj volji s Erazmom, a zatim slijedi govor o samim raspravama. Rad završava govorom o humanizmu i reformaciji nakon što su rasprave prestale, ali i nakon smrti Erazma i Luthera. Cilj rada je pokazati humanistički utjecaj na kršćanstvo, njegov doprinos kršćanstvu s naglaskom na djela Erazma Roterdamskog kao humanista, ali i utjecaj Martina Luthera kao reformatora.Theme of this work represent life and work one of the most famous christian humanist, Erasmus from Rotterdam. We are starting from historical circumstances important for his work and development of his christian philosophy.
Philosophy of Christianity or Christ philosophy is a synthesis of theology, spirituality and philosophy. It is divine philosophy which is understandable even for the simplest people. It comes from the heart not only from intelect.
This work is structured in 4 parts. First, introductory part deals with historycal time of 15th century, theological and social problems of that time which gave the reason for the development of humanistic thought, and later of the reformation. The second part introduces us to the theme of humanism, its general attitude and its standpoint on Christianity and the Church. The second chapter is also an introduction to the third, which represents Erazmu's life with an emphasis on his love for literature and the Bible from which many works have been created and from which the Christian philosophical system - Christ's philosophy has evolved. The fourth part represents the life and work of Martin Luther before his theological discussion of the free will with Erazmus, followed by a talk of debates itself. Work ends with a talk of humanism and reformation after the debates ceased, but also after the death of Erazmo and Luther. The aim of this work is to demonstrate the humanistic influence on Christianity, its contribution to Christianity, with the emphasis on the work of Erasmus from Rotterdam as a humanist, as well as the influence of Martin Luther as a reformer
The preparation of gifts in the liturgy of the Eucharist
No full textU ovom radu donosimo obred priprave darova kojim započinje drugi dio svete mise, euharistijska služba. Tema je obrađena najprije kroz biblijski aspekt, potom kroz povijesni aspekt, pa praktično-liturgijski aspekt te na posljetku i kroz aspekt današnjih obreda koja je još uvijek pod velikim utjecajem Drugog vatikanskog koncila. Iz biblijskog aspekta ukratko otkrivamo mentalitet starozavjetnog doba, ondašnje shvaćanje žrtve te proročke opomene krivog shvaćanja i pristupa, dok u Novom zavjetu otkrivamo sam izvor obreda u izvještajima s Posljednje večere kao i ostvarenje duhovne žrtve o kojoj su govorili starozavjetni proroci, a sve to po Isusu Kristu. U povijesnom dijelu otkrivamo kako se obred razvijao kroz razdoblje prve Crkve, u sljedećih 15 stoljeća, što je novoga Tridentski koncil donio sa misalom pape Pija V. te kako je Drugi vatikanski koncil pojednostavio dotadašnji obred misalom Pavla VI. stavljajući naglasak više na duhovni pristup. Praktično-liturgijski aspekt donosi pojedinosti u obredu i njihova pojašnjenja, posebno obrađuje svu potrebnu materiju za obred, a potom i forme, tj. molitve obreda. Na posljetku se osvrćemo na nauk Drugog vatikanskog koncila koji je posebno naglašavao sudjelovanje u obredu sužrtvovanjem s Kristom, odnosno, prepuštanje vlastitog života volji Božjoj kao pravo bogoštovlje o kojem su govorili još starozavjetni proroci.In this thesis, we will write about the preparation of the gifts, which is the initial part of the liturgy of the Eucharist. We have approached this topic through a few different aspects: the biblical aspect, the historical aspect, the practical-liturgical aspect, and finally the aspect of contemporary rites that are still under a great influence of the Second Vatican Council. The biblical aspect will briefly cover the mentality of the Old Testament times, people’s understanding of the sacrifice and the prophetic warnings of misunderstanding and misinterpreting, while in the New Testament we learn about the source of the rite through the reports from the Last Supper, as well as the realization of the spiritual sacrifice which the Old Testament prophets talked about, all of it according to Jesus Christ. The historical aspect will cover the development of the rite through the period of the first Church, then over the period of the next 15 centuries, it will cover the innovations brought about by the Council of Trident and the Missal of pope Pius V., as well as show how the Second Vatican Council simplified the former rite through the Missal of Paul VI, which emphasizes the spiritual approach. The practical-liturgical aspect will cover the details of the rite, as well as explanations of its part, it will cover all of the necessary material for the rite, and finally the form of the rite, or more precisely the prayer of the ceremony. Finally, we will write about doctrine of the Second Vatican Council which puts a great emphasis on participation in the rite by co-sacrifice with Christ, or more precisely, surrender of your life to God’s will as a sign of real worship, as written about by the prophets of the Old Testament
Theology of marital love
No full textStvaranjem ljudskog para i blagoslovom njihovog sjedinjenja događa se prvi božanski zahvat koji ima vrijednost za čitavo čovječanstvo. Bračna zajednica je jedan od oblika gdje čovjek može živjeti božanski dar ljubavi. Do II. vatikanskog sabora postojale su dvije svrhe braka, to su rađanje i odgajanje djece te međusobno pomaganje i lijek protiv požude koje Sabor redefinira, a bračna ljubav dobiva svoj legitimitet i postaje temeljem braka. Bračni čin postaje izričaj sjedinjenja iz ljubavi i otvorenosti rađanju. Sabor se tako vraća biblijskim temeljima koji nam na jednostavan način progovaraju o mističnosti intimnog sjedinjenja muškarca i žene. Povezivanje muškarca i žene odgovara njihovom naravnom pozivu, a polazimo od dimenzije spolnosti i tjelesnosti, upućenosti muškarca i žene jednoga prema drugomu, dinamike ljubavi, društvenih karakteristika ljubavi te na koncu i same psihologije prijateljstva. Isus Krist je svojim blagoslovom obasuo pravu bračnu ljubav koja je uzeta u božansku i sazdana je kao slika sjedinjenja Krista s Crkvom. Rad stoga nastoji približiti otajstvenost bračne ljubavi istaknuvši njezine bitne elemente svetosti, sakramentalnosti i trojstvenosti. Čovjek svoju spolnost mora živjeti odgovorno i biti sretan u odnosu uzajamnog darivanja i primanja da bi ostao vjeran u ljubavi. Pozvani smo na ljubav jer ona je temeljni zakon života.By creating the human couple and blessing their union, the first divine intervention occurred, with significance for all mankind. Marital union is one of the ways in which a person can live the divine gift of love. Up until The Second Vatican Council there were two purposes of marriage – procreation and upbringing, as well as mutual aid and a cure for lust, which the Council had redefined, in a way that marital love was given its legitimacy and became the foundation of marriage. The conjugal act becomes an expression of the union of love and openness to procreation. In this way, the Council had returned to the biblical basis that, in a simple way, speak of the mystical behind the intimate union between a man and a woman. The union between a man and a woman corresponds with their natural vocation, taking into account the dimensions of sexuality and corporeality, their relation to each other, the dynamics of love, the social characteristics of love and, finally, the psychology of friendship. Jesus Christ poured His blessing on the true marital love by which it became divine and was created as an image of the union between Christ and the Church. This paper seeks to approximate the mystery of marital love by highlighting its core elements of holiness, sacramentality and trinity. Every human needs to act responsibly when it comes to his sexuality, and feel blessed in the relation of mutual giving and receiving in order to remain faithful in love. We are called to love for love is the fundamental principle of life
A young man and women's psychological preparation in aspect of preparation for marriage
No full textOvaj psihološko-teološki diplomski rad govori o zaljubljenosti, ljubavi, seksualnim odnosima i čistoći tijela za vrijeme ljubavne veze kršćanskog mladića i djevojke. Kao katolik, svaki je mladi čovjek pozvan sačuvati dostojanstvo svoga tijela jer tijelo je hram Duha Svetoga koji je u svakome (1 Kor 6, 19), sve dok ne odluči kroz period ljubavnog odnosa da je spreman okruniti svoju ljubav brakom i tek u braku postati jedno tijelo (Post 2, 24) s partnerom.
Teme rada su upoznavanje mladića i djevojke i odluka da započnu vlastitu ljubavnu vezu, razlike između zaljubljenosti i ljubavi koju mlade osobe često ne mogu uočiti jer im u zaljubljenosti prevladava ono što srce govori, dok razum šuti, a kod ljubavi srce i razum zajedno surađuju. Također će se istražiti način kako se seksualno ponašati u vezi prema sebi i prema partneru i kakvu povezanost spolnost ima s Kristom. Nakon što im veza sazrije, te iz koraka zaljubljenosti stupe u pravu ljubav, sljedeće im je uvidjeti da li će jedno drugom odgovarati u budućnosti, odnosno da li su zreli, sposobni i spremni za brak.
U konačnici, ovaj rad će pokušati povezati psihologiju ljubavi sa teologijom tijela, sažeti psihološku pripremu za brak mladića i djevojke, te dati odgovore na pitanja kao što su: koja je razlika između zaljubljenosti i ljubavi? Kako prepoznati pravu i iskrenu ljubav? Koja je uloga čistoće u ljubavnoj vezi i zašto živjeti čistoću tijela prije braka? Koje su posljedice spolnog odnosa prije braka? Kako izabrati idealnog partnera za brak? Kada se odlučiti za brak i kako se pripremiti za njega?This psychological-theological graduate thesis speaks of infatuation (crush), love, sexual intercourse, and purity of the body during love relationships between a Christian young man and girl. As a Catholic, every young man is called to preserve the dignity of his body because the body is the temple of the Holy Spirit which is in everyone (1 Corinthians 6:19), until he decides through the period of love relationship that he is willing to crown his love with marriage and only in marriage become one body (Rev. 2. 24) with his partner.
Topics of this thesis are familiarizing between a young man and a girl and the decision to start their own love relationship, differences between infatuation and love that young people often do not distinguish because in love heart prevails over mind that is silent and in love heart and reason cooperate together. This paper will also look at how and in what way to behave sexually in a relationship both with oneself and with the partner, and what does sexuality has to do with Christ. After the relationship is mature, and the couple crosses over from the steps of infatuation to the steps of real love, the next thing to do is to see if they will respond to each other in the future, whether they are mature, capable and ready for marriage.
Ultimately, this thesis will try to associate psychology of love with theology of body, summarize the psychological preparation for marriage of a young man and girl, as well as give answers to questions such as: what is the difference between infatuation(crush) and love? How to recognize true and sincere love? What is the role of purity in love relationship and why to live the purity of the body before marriage? What are the consequences of having a sexual relationship before marriage? How to choose an ideal marriage partner? When to decide for marriage and how to prepare for it
Feast of st. Matthew, apostole and Evangelist
No full textU ovom radu donosimo katolički blagdan svetog Mateja, apostola i evanđeliste. Na samom početku iznesen je lik apostola Mateja. Raspravlja se je li carinik Matej bio Levi kako ga neki od evanđelista nazivaju. Iako nije posve poznato gdje je živio i djelovao ipak se prema crkvenoj predaji njegov život može slijediti i približno odrediti. Sa sigurnošću možemo tvrditi da je nad njegovim grobom u Salernu papa Grgur VII. posvetio stolnu crkvu. Mateju se kao apostolu pripisuje jedno od četiri kanonska evanđelja iako nije sasvim jasno tko ga je zapravo napisao. Budući da se rad bazira na blagdanu svetog Mateja, u drugom dijelu rada dane su molitve na latinskom izvorniku i hrvatskom prijevodu. Također, izneseni su i komentari tih molitava u duhu katoličkog nauka, odnosno njihova teologija. Treći dio rada donosi misna čitanja za sam blagdan te njihove komentare u kontekstu blagdana i lika svetog Mateja.This paper brings chatolic feast of St. Matthew, apostle and Evangelist. In the beginning is given character of apostle Matthew. It is discussed if publican Matthew was Levi as some Evangelists calls him. Although it is not clear where he lived and acted, according to the Church tradition, his life can be followed and approximated. With certainty we can claim that over his grave in Salerno pope Gregory VII consecrated cathedral. As apostle, one of four canonical gospels is attributed to him although it is unclear who wrote it actually. Since this paper is based on feast of St. Matthew, in second part are given prayers on Latin original and Croatian translation. As well, there are comments of prayers in spirit of Chatolic doctrine and their thelogy. Third part brings readings for feast mass and their comments in feast context as well as context of St. Matthew's character
Pilatova pravednost u Ivanovom evanđelju (Iv 18,28-19,16)
No full textTema ovoga diplomskog rada je Pilatova pravednost u Evanđelju po Ivanu. Ovim ću djelom pokušati iznova vrednovati, njegovu odgovornost za osudu Gospodina Isusa Krista. Svoj rad sam podijelila u pet dijelova.
U prvom sam dijelu kratko opisala Pilatov Život, te njegovo upravljanje u sferi sudova, vojnoj sferi, te sferi poreza. Drugi dio ovoga rada opisuje Pilatov stav prema Židovima i odnos kršćana prema Pilatu. Prema Židovima on je bio okrutan, dok su kršćani ipak ostali podijeljeni, jedna ga strana osuđuje smatrajući ga okrutnim carskim službenikom, drugi brane i gledaju na njega kao na sredstvo našega spasenja. Na tom tragu, treći dio donosi tumačenje, opisivanje redaka u Ivanovom evanđelju koji nam opisuju sudski proces pred Pilatom kao Rimskim upraviteljem. Važno je naglasiti da Ivan u svom evanđelju krivnju za Isusovu smrt ne nalazi u Pilatu, koji je bio samo sredstvo po kojem se ona dogodila. On krivca vidi u Židovskom narodu, njihovim predstavnicima, te svećenicima koji su ga optužili. Isus je bio optužen da se pravi „Sinom Božjim“, i „kraljem Židovskim“, što je za njih bilo krivovjerje, odnosno uvreda prema Boga. U posljednjem, odnosno četvrtom dijelu, opisala Židovska sudišta, njihov postanak, te njihov stav i sud o Isusu Kristu. U samom zaključnom dijelu donijela sam svoj sud o Pilatu i njegovom nastupu pred Isusom, pred velikim vijećem i Židovskim narodomThe subject of this graduate work is Pilat's righteousness in the Gospel of John. With this piece I will try to re-evaluate, his responsibility for the condemnation of Lord Jesus Christ. I divided this work into five parts.
In the first part, I briefly described Pilat's life, his management in the sphere of the courts, the military sphere, and the sphere of taxation. The second part of this paper describes Pilat's attitude towards Jews and the relationship of Christians to Pilate. According to the Jews, he was cruel, while Christians were still divided, one party condemned him as a cruel imperial servant, others defended and looked upon him as the means of our salvation. On this trace, the third part gives an interpretation, describing the lines in John's Gospel that describe the trial process to Pilate as the Roman Governor. It is important to emphasize that John in his gospel is not guilty of Jesus' death in Pilate, which was just the means by which it happened. He sees the guilt in the Jewish people, their representatives, and the clerics who accused him of it. Jesus was accused of calling himself for "Son of God," and "the Jewish King", which was a hereditary or insult to God. In the fourth part I described the Jewish Judges, their occurrence and their attitude and judgment about Jesus Christ. In the final part I brought my judgment on Pilate and his appearance before Jesus, in front of the great council and the Jewish people
BODY CREMATION Theological moral judgment
No full textKremiranje (spaljivanje) tijela je praksa koju pronalazimo od najstarijih vremena. U diplomskom radu želimo stoga donijeti teološko-moralnu prosudbu kremiranja tijela u svjetlu kršćanske vjere, osobito potaknuti naputkom Kongregacije za nauk vjere „Ad resurgendum cum Christo“ (Da bi se suuskrslo s Kristom), objavljenim u kolovozu 2016. godine. Kako bi se što bolje shvatila (ne)dopuštenost kremiranja, prvi dio donosi religijsko poimanje tijela i smrti. Neobjavljene religije, zbog svog specifičnog pogleda na tijelo i vjerovanja u reinkarnaciju, puno su otvorenije ovoj praksi. Hinduizam tijelo promatra kao zatvor čovjekovoj duši koja se mora izdići iznad tjelesnog života. Sve dok se ne izdigne reinkarnacijom, odnosno ponovnim rođenjem, ona se vraća u život. Cilj je sjedinjenje sa Brahmanom. Budizam na sličan način promatra život. Sve je prolazno, promjenjivo, prividno. S druge strane, židovstvo, islam i kršćanstvo objavljene su religije koje vrijednost tijela vide u tome što ono potječe od Boga i što će jednom u istom obliku uskrsnuti. Islam i židovi stoga ne dopuštaju kremiranje. Kremacija tijela ni u kršćanstvu nije oduvijek bila dopuštena, osim u slučajevima kada je prijetila zaraza i velika epidemija. Tek od sredine 20. stoljeća Crkva, uz određene uvjete, dopušta kremiranje. Dopuštenost kremiranja najčešće određuje motiv odluke za izbor kremiranja. Ukoliko se motivi protive kršćanskoj vjeri, kremiranje je nedopušteno i uskraćuje se kršćanski obred sprovoda. Međutim, i u slučajevima kada se kremiranje dopušta, postoji niz moralnih pitanja te rad donosi crkvene odredbe o ukopu i kremiranju tijela, a obrađuju se i pitanja poput čuvanja urne, dopuštenosti prosipanja pepela, itd.Body cremation (burning) is something people have been practicing since the earliest times. In this graduate thesis I want to declare theological and moral judgment of body cremation in the context of Christianity, especially to stimulate by issuing instruction 'Ad resurgendum cum Christo’, the Congregation for the Doctrine of the Faith written in august, 2016. In order to better understand the (non) permissibility of cremation, the first part of the book brings the religious perception of the body and death. Unpublished religions, because of their specific view of the body and beliefs in reincarnation, are much more open to this practice. Hinduism observes the body as the constraint of a human soul that has to rise above body life. As long as he does not rise up with reincarnation or re-birth, he returns to life. The goal is to unite with Brahman. Buddhism resembles life in a similar way. Everything is passable, changeable, seemingly. On the other hand, Judaism, Islam, and Christianity are published religions, which see the value of the body in the fact that it comes from God and will resurrect once in the exact same form. Islam and the Jews therefore do not allow cremation. Body cremation in Christianity has not always been allowed, except in cases of contagion and a great epidemic. Since the middle of the 20th century, the Church, under certain conditions, allows cremation. It is most often determined by the motive behind the choice of cremation. If the motives oppose Christianity, cremation is inadmissible and the Christian ritual ceremony is denied. However, even in cases where cremation is allowed, there are a number of moral issues, and the work implements the ecclesiastical provisions on burial and cremation of the body, as well as issues such as preserving the urn, permitting the shedding of the ash, etc
Karl Rahner and Joseph Ratzinger about blessed Virgin Mary
No full textOvaj rad želi prikazati najvažnije misli Josepha Ratzingera i Karla Rahnera o Blaženoj Djevici Mariji kroz četiri marijanske dogme: dogma o Marijinom božanskom majčinstvu, dogma o Marijinom trajnom djevičanstvu, dogma o bezgrješnom začeću i dogma o Marijinom uznesenju. Oba teologa žele ukazati na njezinu nužnost kako bi se pravilno razumio Krist, Crkva i sam čovjek. Kod Josepha Ratzingera uočavamo njezinu svetost kroz prizmu Staroga zavjeta i usporedbu sa svetim ostatkom Izraela gdje ona biva sveti ostatak i slika savršenog kršćanina. Ratzinger također prikazuje Marijinu suradnju i predanje koje svaki kršćanin treba imati prema Bogu. Karl Rahner pak tumači Mariju u svjetlu Novoga zavjeta te pokazuje i približava dogme današnjem čovjekuIn this work it is desired to represent the most important thoughts of theologians Joseph Ratzinger/ Benedict XVI. and Karl Rahner about Virgin Mary trough four Marian dogmas: Mary's divine motherhood, dogma of Mary's permanent virginity, dogma of sinless conception, and dogma of Mary's resurrection. Both theologians want to point out on her necessity to properly understand Christ, the Church, and the very human being. In the work of Joseph Ratzinger we see her holiness through the prism of the Old Testament and a comparison with the sacred remnant of Israel where she is the sacred remnant and image of the perfect Christian. Ratzinger also shows Mary's cooperation and commitment that every Christian should have toward God. Karl Rahner interprets Mary in the light of the New Testament, and he shows and approaches the dogma of today's man