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The impact of parental upbringing on the development of religious beliefs in children
No full textObitelj je doživjela velike promjene. Društvene, duhovne, etičke, kulturne i ekonomske krize najsnažnije se očituju upravo u obitelji. Krize shvaćanja, poimanja i življenja bračnoga, obiteljskoga života vrlo brzo zahvaćaju obitelj jer je obitelj kao »temeljna jezgra društva i Crkve« najizloženija promjenama. Gotovo svako desetljeće postmodernog doba unosi velike promjene u shvaćanje, poimanje, posebice u bračni i obiteljski život. Jedna u nizu roditeljskih zadaća, moguće i najznačajnija, a vrlo vjerojatno najzahtjevnija, odgoj je djeteta. Stoga su i roditelji i struka često pred mnogobrojnim dilemama, primjerice, kako odgajati dijete da bi se ono, s jedne strane, uspješno uključilo u društvo i u njemu primjereno funkcioniralo, a da se pri tomu, s druge strane, ne izmijeni njegova osobnost do neprepoznatljivosti. Mlade obitelji očekuju promjene i žele da u budućnosti svećenici/župnici budu bliskiji, otvoreniji, susretljiviji te »češće« prisutni u njihovim obiteljima. Češći razgovori i susreti svećenika i mladih obitelji za mlade roditelje veoma su važni, bitni i potrebiti.The institution of family has been through many changes. Social, spiritual, ethnic, cultural and economic crises are mostly seen in the family. Crises of understanding, comprehension and living the marital, family life quickly impact the family since the family, as “the core of society and Church”, is mostly exposed to changes. Almost every decade of the postmodern era brings significant changes in understanding and comprehension, especially in marital and family life. One of many, possibly the most important, and surely the most demanding parental task is raising a child. This is the reason why parents, as well as the professionals, are often facing dilemmas, for example, how to raise a child and help him/her to successfully join the society and function in it, without completely changing his/her personality. Young families expect changes and they want priests/pastors to be closer, more open, friendlier and more present in their lives. More frequent conversations and meetings between pastors and young families are extremely important and very much needed for young parents
Theological nature of monasticism according to some aspects of H. U. von Balthasar's theology
No full textDefinicija monaškog života opisana kao solus cum solo predstavlja esencijalni sažetak kontemplativnog poslanja: sudjelovanje u Kristovim predstavničkim patnjama za otkupljenje svijeta ukoliko se monaška samoća (solus) oslanja na Sinovljevu napuštenost na križu (solo) te tako izražava monaško udioništvo u žrtvi križa. U tom kontekstu, teološka narav monaštva potrebuje uvid u Božju otkupiteljsku kenozu što tvori prikladan temelj u shvaćanju kontemplativnog poslanja. Istovremeno, suzajedničarstvo križa i velikosubotnja smještenost monaštva pružaju dublji uvid u monaštvo kao eklezijalno poslanje. Balthasarovo promišljanje pashalnog otajstva i dramatične soteriologije pruža čvrst temelj u promišljanju teološke naravi monaštva.Definition of eremitic life described as solus cum solo represents the essence summary of contemplative calling: participation in representative sufferings of Christ for the redemption of the world insofar as monastic solitude (solus) leans on Son's forsakness on the Cross (solo), and in doing so, it expresses monastic discipleship of the Cross. In that context, theological nature of monasticism requires insight in God's redemptive kenosis wich constitutes adequaute theological foundation in understanding of contemplative calling. Simultaneously, discipleship of the Cross and positioning of monasticism in the area of Holy Saturday provides deeper insight of monastic life as an ecclesial mission. Balthasar's reflection of paschal mystery and dramatic soteriology provides us with solid foundation in reflection of theological nature of monasticism
Identity of presbyters - prospects and opportunities for achievement
No full textRad analizira identitet svećenika unutar različitih društveno kulturnih okolnosti. Nastoji pokazati cjelovitu viziju razvoja svećeničke službe kroz povijest, ukazati na najvažnija obilježja svećeničkog identiteta te osvijetliti teološke aspekte koji opisuju na koji način izgrađivati svećenički identitet te što bi on u svojoj srži trebao biti. U prvom djelu rada polazi se od same naravi svećeništva te analize biblijskih izvora na temelju kojih su naznačeni aspekti koji čine svećeništvo i levitsku službu Staroga zavjeta, nakon čega slijedi govor o Kristovu svećeništvu koje je promijenilo samo razumijevanje svećeništva i svećeničke službe. U drugom dijelu rada predstavljen je povijesni presjek razumijevanja svećeništva i svećeničkog identiteta kako bi se, prepoznavajući nosive elemente razvoja službe kroz povijest Crkve, nastojalo naznačiti koji su trajni momenti identiteta prezbitera, a koji su od njih tijekom povijesti razvojno donosili kulturološki doprinos. Treći dio rada ukazuje na današnje poteškoće prisutne u životu Crkve te na izazove koji nastaju u današnjoj kulturi stavljajući pritom svećenički identitet pred nove izazove. Četvrto poglavlje rada želi ukazati na glavne elemente koji čine jezgru izgradnje svećeničkog identiteta. Ono nastoji obuhvatiti sve elemente koje crkvena odgojna praksa postavlja kao stožerne elemente odgoja i obrazovanja svećeničkih kandidata. Peto poglavlje donosi smjernice za izgradnju identiteta prezbitera prema enciklici Evangelii gaudium, a šesto poglavlje prema Amoris laetitia. Ova dva dokumenta otkrivaju viziju identiteta prezbitera te nove pristupe evangelizaciji. Sedmo poglavlje oslanja se na pobudnicu Gaudete et exultate prepoznajući u njoj elemente koji čine sastavnice svećeničkog identiteta.This paper analyzes identity of priest which is in different social and cultural contexts. We tried to show a complete vision of the priestly ministry through history, to point out the most important features of priestly identity and to illuminate the theological aspects that describe how to build a priestly identity and what he should be in his heart core.
In the first part of the work, we begins with the very nature of priesthood and the analysis of biblical sources based on which aspects of the priesthood and the Levitical service of the Old Testament were pointed out, and then pointed to the priesthood of Christ that changed the understanding of the priesthood and the priestly ministry. In the second part of the paper, we reached for some historical cross section of understanding of the priesthood and the priestly identity how could we've been able to sought to identify the supporting elements of service development through the Church's history, to identify which are the permanent moments of the predecessor's identity and which have historically contributed to the cultural contribution. In the third part of the paper, we pointed out the present difficulties in the life of the Church and the challenges that arise in today's culture and which are emphasized priestly identity in front of new challenges. The fourth chapter deals with the main elements that make up the core of building a priestly identity. It sought to encompass all the elements that church ecclesiastical practice sets up as pivotal elements of the education and teaching of priestly candidates. The fifth chapter focuses on building the identity of the priests according to the encyclic Evangelii gaudium and the sixth chapter of Amoris laetitia. These two documents reveal the vision of the priests identity and new approaches to evangelization. The seventh chapter relies on the exhortation of Gaudete et exultate and points to elements that make up the elements of priestly identity
Arianism in the East
No full textU razdoblju u kojemu je djelovao Arije krivovjerja su bila značajnija i prodornija nego prije. Nastaju u Istočnoj Crkvi. Arije, svećenik i teolog, pokrenuo je jednu od najvećih i najopasnijih hereza na kršćanskom istoku i u kršćanstvu uopće. Bila je to trinitarna i kristološka hereza arijanizam. Na njega su izvršila utjecaj neka od gnostičkih učenja, Platonova filozofija, a glavna misao vodilja mu je bila očuvati Božju transcendentnost i jedincatost. Nakon neuspjelog pokušaja njegova biskupa Aleksandra da Arije napusti krivi nauk, počinje širenje arijanske hereze što je ostavilo dalekosežne posljedice na život opće Crkve. U to vrijeme kršćanstvo dobiva slobodu te se u raspravu uključuje i carska vlast koja uskoro saziva Opći koncil u Niceji 325. godine. Jedan od razloga, ako ne i glavni, bio je Arije i njegov krivi nauk. Na koncilu pravovjerje pobjeđuje, a heretici nastavljaju svoje djelovanje u nadi da će doći i za njih bolja vremena. Ubrzo Arije stječe svoje sljedbenike te uspijeva izvršiti utjecaj i na samog cara. Mnogi pravovjerni biskupi bivaju protjerivani sa svojih biskupija, a među njima se osobito isticao Atanazije Veliki. Upravo je on, uz oce Kapadočane, dao najsnažniji doprinos pravovjernoj teologiji zbog čega je jedan od najzaslužnijih teologa za nadvladavanje arijanskog krivovjerja. Ključan je korak na tome putu bio Opći koncil u Carigradu 381. godine. Na tome koncilu pravovjerni biskupi donose jedan od najvažnijih i najjezgrovitijih dogmatskih formulacija - Nicejsko-carigradsko vjerovanje.In the period of human history during which Arius lived, heresies were more profound and had much greater impact. They originated primarily in the Eastern Church. Arius, priest and theologian, began spreading one of the biggest and most dangerous heresies in the Christian east, and in Christianity in general. It was the trinitary and Christological heresy of Arianism. He was influenced by some gnostic teachings and Plato's philosophy, while his guiding principle was to preserve God's transcendence and oneness. After the failed attempt of his bishop Alexander to convince him to abandon his teaching, Arianism started to spread producing long term consequences in the life of the universal Church. During that period Christianity gained its freedom, imperial authority joined the discussion and convened an ecumenical council in Nicaea in 325. Arius and his heresy were probably the main reasons for the council. The council voted in the favour of orthodoxy, while the heretics continued to spread their teaching and hoped for the better times to come. Soon Arius gathered many followers and even succeeded in influencing the emperor. Many of the orthodox bishops were banished from their dioceses, while the most famous among them was Athanasius the Great. It was him who contributed the most to the orthodox theology, side by side with Cappadocian fathers, a role which made him one of the most creditable men in the overcoming of Arian heresy. The key step in overpowering the Arian heresy was the ecumenical council in Constantinople in 381. During that council orthodox bishops proclaimed one of the most important and most concise dogmatic formulations – the Nicene-Constantinopolitan creed
Pauls call in Acts 9 and the universality of his mission
No full textDjela apostolska i Poslanice svetoga Pavla se podudaraju i slažu u temeljnoj točki: Uskrsli se obratio Pavlu, pozvao ga na apostolat, učinio ga je pravim apostolom, svjedokom uskrsnuća s posebnom zadaćom da naviješta evanđelje poganima grčko-rimskome svijetu i time njegovo poslanje obilježio univerzalističkom notom. Pavao je istodobno naučio da, unatoč neposrednosti svoga odnosa s Uskrslim, mora ući u zajedništvo Crkve, da se mora dati pokrstiti, te da mora živjeti u skladu s drugim apostolima.Događaj kod Damaska iz temelja je promijenio Pavlov život. Zahvaljujući Božjem pozivu, Pavao ulazi u apostolat i služenje. On ne doživljava sebe kao apostola u nekom općenitom smislu, nego „apostolom pogana“ i time se ponosi. Pavao je propovjednik za „sve narode“. Prema egzegetskom prikazu do izražaja će doći Pavlova neshvaćenost, pa čak i od onih od kojih je očekivao podršku. Pavao je prešao preko toga s namjerom da svim narodima ponese Evanđelje. Svaki poziv nešto dodaje i izabranju i poslanju, a to je osoban zov upućen najdubljoj savjesti pojedinca i dubini srca kojim postaje novi čovjek.Bilo mu je važno što Pracrkva misli o njegovom djelovanju koje utječe na njezin život.On zna da ga je Krist učinio svojim oruđem kako bi donio poganima spasenje, priveo ih vjeri i svjestan je da svoje evanđelje nije primio po čovjeku nego mu se Isus Krist otkrio (usp. Gal 1,11-12). Onmu je direktno navijestio, te zna da je bio odabran od majčine utrobe (usp. Gal 1,15-16). Onome koji ga pozva svidje se to objaviti u jednom povijesnom trenutku i to sa svrhom da svim poganima navijesti spasenje (usp. Rim 15,18).Apostols' Acts and Letters by St. Paul concur in the basic point: the Resurrected addressed to Paul, he called him into apostolate, made him a real apostol, a witness to the resurrection with a special task to proclaim the Gospel to pagans in Greek-Roman world and by that he marked his mission with universality. Paul had, at the same time, learnt that, despite his direct relationship with the Resurrected, he had to enter the community of the Church, that he had to bebaptised and that he had to live in harmony with other apostols. The event at Damask changed Paul's life from the foundations. Thanks to God's call, Paul enters the apostolate and the serving. He doesn't see himself as the apostol of general meaning, but as 'the apostol of pagans' and is proud of that. Paul is an evangelist for 'all people'.According to the interpretation of the Biblictexts, Paul's miscomprehension was expressed, even by those which he had expected the support from. Paul dismissed that with the intention to communicate the Gospel to all people. Each call adds something to the election and the mission, and this is a personal call initiated to the deepest conscience of the individual and to the depth of the heart by which the individual becomes a new man. The opinion of the First Church about his activity which affected its life was very important to him. He knows that Christ made him his tool to bring the salvation to pagans, to bring them to faith and is aware that he didn't receive the Gospel by a man, but Jesus Christ himself revealed it to him (Gal 1, 11-12). It was proclaimed to him directly and he knows that he had been chosen from his mother's womb (Gal 1, 15-16). The one who called him was pleased to announce that in a certain historical point with the purpose to proclaim salvation to all pagans (Rom 15, 18)
Progoni crkvenih Otaca
No full textOvaj rad prikazuje progon nekih crkvenih Otaca, koji su se spletom društveno političko religioznih okolnosti našli kao objekt ljudske zloće i nepravde. Izlaganje kreće od čovjeka kao bića, koje je sastavljeno od duše i tijela, čije će nas komponente dovesti do izvornog problema, a on je odnos dobra i zla. Biblijsko shvaćanje progona čovjeka samo će na trenutak osvijetliti kroz borbu Sotone, zlih sila i Boga, što će u konačnici poslužiti za osvjetljavanje zadanog cilja ovog rada. Pravna i društvena struktura Rimskog carstva se pokazuje da nije sklona čovjeku kršćaninu. U prilog takvoj strukturi ide i pogansko pjesništvo, a protiv evanđeoske poruke. Kao zaključno, rad donosi postavku da je u središtu Isus Krist i njegovi učenici te različiti uzroci, koji su doveli do progona, a istovremeno progoni su prikazani u perspektivi Božjega spasenja.This work presents the persecution of some of the Church's Fathers, who, by with the combination of social political and religious circumstances, have been found to be the object of human badness and injustice. The exposition moves from being human as a being composed of the soul and body, whose components will lead to the original problem, and it is the relationship between good and evil. The biblical understanding of man's persecution will only light up for a moment through the struggle of Satan, the evil forces, and God, which will finally serve to illuminate the ultimate goal of this work. The legal and social structure of the Roman Empire shows that it is not friendly to a Christian man. In support of such a structure goes also pagan's poetry, and against the message of the Gospel. Therefore as a conclusion, the work brings a setting at the center of Jesus Christ and his disciples and the various causes, that led to persecution, and simultaneously persecutions were presented in the perspective of God's salvation
Terminal patients in front of the challenges of euthanasia and the implementation of key bioethical documents for the protection of the dignity of dying people
No full textU nastojanju preuzimanja potpunih bioloških ovlasti i gospodarenja nad vlastitim životom, suvremeni čovjek sve se lošije nosi s neizlječivom bolešću, sve manje uviđa smisao patnje te biomedicinskim dostignućima nastoji ostvariti svoja priželjkivana okončanja, za njega, „besmislenoga života“.
Iz razloga sve veće popularizacije eutanazijskih pokreta, ovaj specijalistički rad prikazuje osnovne inicijative eutanazije, njezinu podjelu i njezin povijesni razvoj krenuvši od grčko-rimskog svijeta pa sve do današnjih dana.
U nastavku rad donosi, suvremeni društveni i medicinski pogled na eutanaziju, prikazom pro-eutanazijskih i kontra-eutanazijskih stremljenja, u kojem su obrađene teme vezane za temeljne etičke normative propisane medicinskim kodeksima, biološke oporuke, te razlikovanje redovnih i izvanrednih sredstava koja služe za održavanje na životu.
Rad se dalje upotpunjuje stavom katoličke Crkve prema eutanaziji u svijetlu teologije križa, iznoseći pri tome i prikaz biblijskog pogleda na smrt, bolesne i umiruće kao bitan element u izgradnji kršćanskog pogleda na vrijednost, svetost i nepovredivost ljudskog života u suprotnosti sa „modernom kulturom smrti“.
Završni dio rada prikazuje neke od relevantnih pravnih medicinskih i bioetičkih te deontoloških dokumenata vezanih za umiruće i teško bolesne kojima se promovira palijativna skrb kao humani svršetak života u suprotnosti s eutanazijskim tendencijama.In an effort to take control over biology and master ones own life, a modern man is getting worse at dealing with incurable illness, he recognizes the meaning of suffering less and less and seeks to achieve a desirable end for him "meaningless life".
Because of the increasing popularization of euthanasia movements, this specialist theses shows basic euthanasia initiatives, its division and its historical development from the Greco-Roman times to the present day.
It provides a contemporary social and medical view of euthanasia through pro-euthanasia and counter-euthanasia aspirations, that is, it consists of themes related to the fundamental contra/indicated ethical norms presented in the medical codices, the biological doctrine, and the distinction between regular and irregular life-sustaining means.
An amendment to the thesis is the Catholic Church's view of euthanasia in the light of the theology of the Cross, presenting, in that regard, a biblical view of death, of the ill and the dying, as an essential element in building a Christian view of the values, holiness and sanctity of human life in opposition to "the modern culture of death ".
The final part of the paper show's some of the relevant legal, medical, bioethical and deontological documents related to dying and severely ill people to whom palliative care is being presented as the humane end of life in opposition to euthanasia tendencies
The contemporary family and the spiritual movements of the Catholic Church
No full textDiskurs ovog rada upravljen je razmatranjem puteva ostvarenja poziva na svetost vlastitih laičkom staležu Crkve. Vjernicima laicima svojstven je život u obiteljskim zajednicama, stoga rad propituje ulogu zajedništva u hodu prema konačnom cilju kršćanskog života, potpunom jedinstvu s Bogom. Kršćanski itinerarij Crkva prati i podupire nebrojenim spasenjskim sredstvima čiju ponudu prilagođava duhovnim potrebama povijesnih i društveno-kulturnih prilika u koje je ukorijenjena ljudska egzistencija. Duhovni pokreti Crkve jedan su od odgovora Duha Svetoga na potrebe suvremene Crkve.
Okosnicu rada čini raščlamba tekstova pojedinih dokumenata Drugog vatikanskog sabora i odabranih posaborskih dokumenata Učiteljstva Crkve. Cjelovitost i zdravlje obiteljske jezgre važno je za pojedinca, za Crkvu i za cjelokupnu društvenu zajednicu. Stabilnost i dobrobit obitelji Crkva veže uz poziv na ostvarenje svetosti koji je krštenjem upućen svakom njezinom vjerniku. Razmatrajući tekstove crkvenih dokumenata nastojat ćemo se prisjetiti temelja na kojima počiva svetost obitelji, osvrnuti se na ugroze koje rastaču suvremenu obitelj, te ukazati na načine na koje obitelj može zadržati dostojanstvo koje joj pripada te ostvariti svoje poslanje u svijetu.
Teološko uporište promišljanja o obitelji temelji se na slici kućne Crkve. Krajnji cilj ovog rada je stabilnost i duhovnu izgradnju kršćanske obitelji dovesti u relaciju sa suvremenim duhovnim pokretima Katoličke Crkve.Discourse of this work is directed by reflection on the manner of achieving the call to sanctity proper to the laity of the Catoholic Church. Life in family communities is inherent for lay members of the Church. Therefore, this work inquires the role of community in the path to the final goal of christian life - unity with God. The Church supervises and supports the christian itinerary using countless instruments of salvation. It adjusts these offers to the spiritual needs of historical and socio-cultural circumstances in which the human existention is rooted in.
Foundation of this work is based on the dissemination of specified texts of the Second Vatican Council and selected post-council documents of the Church Magisterium. Integrity and wellbeing of the family core is important for individual humans, for the Church and for the whole social community. Catholic Church is linking stability and wellbeing of families to the call for achieving sanctity which is actuated to its every member through sacrament of baptism. Considering the Church texts, we will attempt to remember the foundations on which the sanctity of families reposes, review the perils that might lead to dissolving the modern family, as well as point to ways which can help the family to retain the dignity which belongs to it, and achieve its mission in this world.
The foothold of theological deliberation regarding the family is based on the image of the domestic Church. The endgoal of this work is to bring the stability and spiritual construction of the christian family into a relation with modern spiritual movements of the Catholic Church
Anorexia and bulimia - the sinful demand of modern fashion scenes
No full textAnoreksija i bulimija spadaju u poremećaje hranjenja koji čine podskupinu psihosomatskih poremećaja. Ova dva, često po život opasna poremećaja prehrane, imaju mnogo toga zajedničkog, ali ipak imaju razlike koje se mogu primijetiti, ne samo u načinu destrukcije svoga tijela, već i u ishodištima, srži problema, simptomima i psihičkim disfunkcijama koje prate svaku od njih. Podrijetlo i anoreksije i bulimije još je nedovoljno istraženo, ali znamo da se radi o međusobnom višestrukom učinku više čimbenika na mladenačku psihu koji destabiliziraju emocionalno stanje osobe koja oboli od poremećaja hranjenja.
Zabrinjavajući je trend stalnog porasta broja oboljelih od anoreksije i bulimije, kao i brojke smrtnosti među oboljelima. Hrvatska još uvijek nema dovoljan broj ustanova i stručnjaka koji se bave poremećajima hranjenja, ali svijest o potrebi za time raste i moguće je dobiti adekvatnu skrb ako se potraži stručna pomoć. U rad s oboljelima treba se uključiti i Crkva s odgovarajućim preventivnim i pastoralno-strateškim modelima, s ciljem da mladima osvijesti da je njihovo tijelo hram Duha Svetoga i da se prema njemu moraju odnositi s poštovanjem, prihvaćati ga i brinuti o njemu.
Naša je obveza, kao roditelja, profesora, obitelji, prijatelja i poznanika ukazati na poremećaj hranjenja ako ga uočimo, pokazati suosjećanje, dati podršku i potaknuti na profesionalni terapije. Pomoć možemo pružiti jedino ako dublje sagledamo prijašnja iskustva oboljele osobe sa svojim roditeljima i okolinom te njihovu povijest bolesti, moguće traume i nedaće u životu. Rad s osobama oboljelima od anoreksije i bulimije najprije je rad na sebi jer je izazov probuditi u sebi empatiju koju oni zaista trebaju.Anorexia and bulimia are classified as the eating disorders and they can not be separated from other eating disorders which are psychosomatic disorders. These two, often life-threatening eating disorders, have a lot in common, but also have differences that can be easily observed, not only in the way of destruction of the patient's body, but also in the origins, the core of the problem, symptoms and psychological dysfunction that accompany each one. Origin of anorexia and bulimia is still insufficiently explored, but we know that there is mutual effects of several factors on the psyche of young people that could easily destabilize the emotional state of a person diagnosed with eating disorders.
The trend of an increasing number of people with anorexia and bulimia and figures of mortality among patients are really a cause for concern. I would like to point out the constantly growing number of people with all types of eating disorders, especially binge eating disorder. Croatia does not yet have a sufficient number of institutions and experts who can deal with eating disorders, but awareness of the needs is constantly growing and it is possible to get adequate care in Croatia for anyone who seeks professional help. The Church can also be a part of the recovery treatment in order to raise a conscious in young people and help them realise that body is a gift from God and everybody should treat their body with respect, accept it and care of it properly.
It is our obligation as parents, teachers, family and friends to point out if we have suspicion on eating disorder, to show empathy, to support and encourage person with the eating disorder to the professional therapy. Only a person who can perceive previous experience of the person with his parents and others, their medical history and possible trauma and some difficulties in life can help. Working with people suffering from anorexia and bulimia is primary work on self because it is a challenge to raise the empathy to the level of understanding person with eating disorder
Influence of divorce of parents to children
No full textDanas sve manje ljudi ulazi u brak, sve više dolazi do rastava brakova i višestrukih negativnih posljedica koje taj razvod nosi sa sobom.
Cilj ovog završnog rada je opisati i objasniti što je to razvod, koje su posljedice razvoda, na koji sve način razvod braka roditelja utječe na djecu, koje sve posljedice ostaju kod djece u njihovom daljnjem odrastanju, na koji način roditeljska manipulacija predstavlja zlostavljanje i/ili zanemarivanje djeteta i koja su prava djeteta tijekom i nakon razvoda?
U radu je prikazan pregled crkvenih dokumenata koji općenito progovaraju o braku i obitelji. Osim toga, prikazan je slijed promjena stavova o obitelji i braku kroz povijest. Od jednog tradicionalnog razmišljanja, do modernog individualističkog doba koje sa sobom nosi odgodu ulaska u brak, porast rastave braka, porast nevjenčanih parova te naposljetku porast jednoroditeljske obitelji.
Nadalje, u radu je prikazan pregled o razvodu braka koji je jako stresan događaj za bivše partnere, ali i za djecu. Bivši partneri su zaokupljeni svojim problemima, te tako dolazi do zanemarivanja djece i posljedica koje djeca osjete. Rastavu braka svojih roditelja djeca doživljavaju kao gubitak, a za svaki gubitak u životu izrazito je važno da se prođe faza žalovanja kako bi se osobe prilagodile novonastaloj situaciji. Isto tako, jako je bitno okruženje u kojem dijete živi kada dođe do razvoda roditelja i kako ono utječe na njega, koliko dobiva potpore od svojih bližnjih i dobiva li ju uopće.Today, people are hardly entering into marriage, there are more divorces and the multiply negative consequences that divorces bring with them.
The purpose of this final work is to describe, explain what the divorce is, what are the consequences of divorce, on what way the divorce of parents affect to children, all the consequences that remain on children in their further growing up, how parental manipulation represents the abusing/negligence of child and what are the rights of the child during and after the divorce?
It is presented an overview of marriage and family in church documents, and how reflections about family and marriage have been changing through the history. From traditional reflections, to a modern individualistic age that brings with it the postponement of entering into marriage, the rise of divorces, the rise of unmarried couples, the rise of a single-parent families.
Further in the work is presented a review of marriage divorce, which is a very stressful event both for former partners and for children. The former partners are busy with their problems, which leads to the negligence of children and the consequences that children experience. The divorce of their parents children perceive as a loss, and for every loss in life, it is very important to pass the regret phase so they can adapt to the new situation. It is also a very important environment in which a child lives when a parent's divorce occurs and how it affects him, how much he receives support from his loved ones or not