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True devotion according to Lk 18, 9- 14
No full textGovoreći o paraboli, prvo na što pomislimo je Novi zavjet, odnosno Isusove prispodobe. No parabola kao termin je korišten još u staroj Grčkoj, točnije kod Aristotela. Parabola je definirana kao retorički termin i korištena u retorici grčkih filozofa i političara. Retorika i njeno izučavanje je bila jedna od najvažnijih i najcjenjenijih disciplina u to doba, a parabola je bila dio retorike
Parabola u Bibliji je definirana kao književna vrsta i zbog toga trebamo vidjeti gdje je podrijetlo parabole kao književne vrste. Podrijetlo parabole možemo naći u židovstvu, točnije u židovskoj vjerskoj tradiciji. Uspoređujući upotrebu i značenje pojma parabole koju je imala u Grčkoj i u židovstvu vidimo jednu jasnu razliku, razliku u značenju tog pojma. Dok je u Grčkoj pojam parabole korišten samo za retoriku, u židovstvu je taj pojam imao puno šire značenje prvenstveno obogaćena jezičnim derivacijama.
Tema našeg diplomskog rada je prispodoba o farizeju i cariniku, točnije pobožnost koja se opisuje u ovoj prispodobi. U prvim poglavljima donosimo sve aspekte koji su vezani uz Isusovu poruku koja je temelj ove prispodobe uspoređujući dva lika, farizeja i carinika. Donosimo karakteristike farizejeve i carinikove pobožnosti i vjerskog osjećaja kroz prizmu pravednosti, poniznosti, milosti ljudske i Božje te napose karakteristike Isusove poruke nove antropologije.
U ostalim poglavljima donosimo egzegezu samog teksta prispodobe iz Lukinog evanđelja analizirajući tekst koji smo podijelili na više dijelova. Razdvojili smo i opisali temeljnu teološku poruku iskazanu prenesenim, alegorijskim smislom.Speaking of parables, first of all, we think of the New Testament, or Jesus' Parables. But the parable as a term was used in ancient Greece, more precisely at Aristotle. The parable is defined as a rhetorical term and used in the rhetoric of Greek philosophers and politicians. Rhetoric and her study was one of the most important and most respected disciplines at that time, and the parable was part of the rhetoric.
The Parable in the Bible is defined as a literary species and for this reason we need to see where the origin of the parables is literary. The origins of the parable can be found in Judaism, more precisely in the Jewish religious tradition. Comparing the use and meaning of the concept of parable in Greece and Judaism, we see a clear distinction, a difference in the meaning of this notion. While in Greece the term parable was used only for rhetoric, in Judaism this term had a much wider meaning, primarilye nriched by linguistic derivations.
The subject of our graduate work is the parable of the Pharisee and the Tax collector more precisely the devotion described in this parable. In the first chapters, we bring all the aspects related to Jesus' message that is the basis of this parable, comparing two figures, Pharisee and Tax collector. We bring the characteristics of the Pharisee sand Tax collector of piety and religious feeling through the prism of justice, humility, the grace of man and God, and the characteristics of Jesus' new anthropology.
In other chapters, we bring the exegesis of the text of the parable of the Lukes Gospel by analyzing the text that we have divided into several parts. We divided and described the fundamental theological message expressed in the transcribed, allegorical sense
On the Thought Form of Josef Pieper’s Philosophy
No full textČlanak predstavlja i analizira najvažnije odrednice misaone forme (»Denkform«) Josefa Piepera. U prvome dijelu članka istražuje se utjecaj misli Romana Guardinija na razvoj Pieperove misaone forme. Posebno se zaustavlja kod Guardinijeva predavanja o klasičnom duhu koje je Pieper imao prilike slušati i koje je na njega ostavilo dubok dojam. Takvo shvaćanje klasičnoga duha čini, uz utjecaj fenomenologijske misli, osnovno obilježje Pieperove misaone forme. Klasični duh, kao misaona forma, ovdje znači inzistiranje na objektivnom, na motrenju onoga što nam se daje, onako kako nam se daje. U drugome dijelu članka nastoji se opširnije predstaviti, na temelju nekih tekstova njemačkoga autora, teza o klasičnom duhu kao misaonoj formi Josefa Piepera. Treći dio članka pokazuje i analizira Pieperovo shvaćanje filozofije, dokolice i mitova koje on, na tragu Guardinija i fenomenologijskoga pristupa, određuje unutar ideje klasičnoga duha. Četvrti dio kritički je osvrt na Pieperovu misaonu formu. Ovdje se izostanak problematiziranja praktičnoga uma (djelovanja) vidi kao osnovni nedostatak iste. Unatoč tomu, ističe se velika važnost i aktualnost misli Josefa Piepera, posebice u vremenu sveopćega subjektivizma, koje je nesposobno za slobodno, nenametljivo motrenje objekta, svega onoga što je dano.The article presents and analyzes the most important determinants of Josef Pieper’s thought form (»Denkform«). The first part of the paper examines the influence of Romano Guardini’s thought on the development of Pieper’s thought form. Particular attention is put on Guardini’s lecture on the classical spirit which Pieper had an opportunity to hear and which left a deep impression on him. Such an understanding of the classical spirit, together with the influence of the phenomenological thought, is the basic characteristic of Pieper’s thought form. The classical spirit, as a thought form, here means the insistence on the objective, on observing what is being given to us, as it is given to us. The second part of the paper seeks to broadly present, based on some texts of the German author, a thesis on the classical spirit as Josef Pieper’s thought form. The third part of the article shows and analyzes Pieper’s understanding of philosophy, leisure, and myths which he, in line with Guardini and the phenomenological approach, determines within the idea of the classical spirit. Part four is a critical review of Pieper’s thought form. Here, the absence of problematization of the practical mind (action) is seen as the basic lack of the same. Nevertheless, there is an emphasis on the great importance and the actuality of Josef Pieper’s thought, especially in the age of universal subjectivism, which is incapable of free, unobtrusive observation of the object, of all that is given
The life and work of mysticist Anne K. Ememerick
No full textTema rada predstavlja život i djelo mističarke Anne Katharine Emmerick, polazeći od samih povijesnih događaja koja su se zbivala u razdoblju njezina rođenja i djelovanja. Cilj ovog rada je ukazati koliko nam je uistinu mistika važna za kršćanski život, a sve kroz osobnost A. K. Emmerick i njezino sutrpljenje s Kristom.
Mistika je onaj dio duhovnog bogoslovlja koji se bavi oblicima ulivene kontemplacije. Mistika je intimna spoznaja transcedentalnog svijeta. Mistik je sjedinjen s Bogom po nadnaravnom gledanju i iskustvu, oslobođen od svojih ograničenosti i uzdignut nad sama sebe. Mistično doživljavanje A. K. Emmerick je puni rascvat milosng života u kršćanskoj duši.
Ovaj rad je struktuiran u tri poglavlja u kojima donosimo prikaz mistike i mističnog djelovanja A. K. Emmerick.
U prvom poglavlju obrađeno je povijesno razdoblje 18. i 19. stoljeća. Drugo poglavlje predstavlja i govori općenito o mistici, njezinim definicijama i o mnogostrukostima razumijevanja mističnoga. Posljednje, treće poglavlje predstavlja život A. K. Emmerick polazeći od njezina odrastanja, odlaska u samostan te njezina djelovanja za Crkvu.The theme of work is the life and work of mysticist Anne Katharine Emmerick, starting from the very historical events that took place during her birth and activity.
The aim of this paper is to point out how truly mystic is really important for Christian life, all through the personality of A. K. Emmerick and her sympathy with Christ.
Mysticism is that part of the spiritual theology that deals with forms of liturgical contemplation. Mysticism is an intimate knowledge of the transcendental world. The mystic is united with God by supernatural perception and experience, free from its limitations and elevated to itself. The mystical experience of A. K. Emmerick is a full blown milosng of life in the Christian soul.
This work is structured into three chapters in which we portray the mystic and mystical action of A. K. Emmerick.
The first chapter deals with the historical period of the 18th and 19th centuries. The second chapter introduces and speaks in general about mystics, its definitions, and the manifold of mystical understanding. The last, third chapter represents the life of A.K. Emmerick, starting with her growing up, going to the monastery and her activities for the Church
Teološka promišljanja o liturgiji kod R. Guardinija i J. Ratzingera
No full textRad promišlja bit i narav liturgije predstavljajući misli teologā Romana Guardinija, iznesene poglavito u njegovu djelu O duhu liturgije i misaono njemu srodnoga teologa Josepha Ratzingera koji je svoja liturgijska promišljanja sažeo poglavito u djelu Duh liturgije. Cilj nam je prikazati na koji se način misao o ključnoj ulozi cjelovite liturgijske forme u stvaranju ispravnog liturgijskog duha i autentičnoga kršćanskog identiteta profilirala kod dvojice teologa od kojih je jedan s početka liturgijskoga pokreta, a drugi je analizirao ishode liturgijske reforme nakon Drugoga vatikanskog sabora. To omogućuje teološku poredbu sadržajne istovjetnosti njihovih misli i metodološke različitosti njihova rada. Proučavajući liturgijske oblike redom kojim ih donosi Guardini, prvi dio rada pokušava naznačiti mentalitet potreban za življenje liturgijske prakse koja odgovara njezinoj teološkoj naravi. Drugi dio rada predstavlja Ratzingerovu liturgijsku misao koja smislu i naravi liturgije prilazi s biblijsko-teološkog polazišta, naglašavajući i bitnu ulogu prostorno-vremenske omeđenosti, utjecaja umjetnosti te obredne naravi liturgijskoga čina. Naposljetku, treći dio rada nastoji kritički sagledati temeljne naglaske liturgijske misli dvojice teologa ističući njihovu metodološku samostalnost, ali i sadržajnu povezanost, vidljivu u djelima obojice.The paper discusses the essence and character of the in the thoughts of two theologians, Romano Guardini and Joseph Ratzinger, expressed in their works: Guardini's The Spirit of the Liturgy and Ratzinger's The Spirit of the Liturgy. Both of these authors share deep understanding of the liturgy. The aim of the paper is to show the importance of liturgical form, in order to create the genuine spirit of the litugy and authentic Christian identity. Both authors clearly described it in their works, since one was present at the beginning of the liturgical movement and the other interpreted the outcomes of the Second Vatican Council and its liturgical reform. Due to these facts, we can compare these authors and see their identical content, but different methods applied in their works. In the first part of the paper, Guardini's liturgical reflection is presented, pointing out the necessary mentality to implement liturgy praxis, so that it can reflect its theological character. The second part of the paper describes Ratzinger's liturgy thought, wich in its meaning and character approaches liturgy from biblical-theological point of view. This approach accentuates the importance of space and time limitation, influence of art and the very character of the liturgy ceremony. The third part of the paper tries to give a critical reference to the main thoughts of two authors about the liturgy pointing out their methodological indipendence, but identical content, as it can be seen in their works
Posttraumatic stress disorder
No full textRitam života današnjeg čovjeka ubrzan je i mnogi ne obraćaju pažnju na vlastito psihološko stanje. Posljedica toga je nakupljanje traumatskih ili stresnih događaja u ljudima. Stres ili trauma tumači se kao događaj izvan uobičajenog ljudskog iskustva. Jedan oblik bolesti koji se u vezi s time javlja je posttraumatski stresni poremećaj (PTSP).
PTSP zahvaća oboljelu osobu u cjelini djelujući na sve aspekte razvoja osobe, odnosno biološke, psihološke i socijalne aspekte. Na biološkom planu dolazi do promjena u funkcioniranju živčanog sustava, poremećeno je lučenje neurotransmitera kao što su kortizol, epinefrin, endorfini, itd., a to dovodi do promjena u raspoloženju i funkcijama našeg organizma.
U psihološkoj sferi žrtva očituje brojne simptome kao što su disocijacija, naučena bespomoćnost, nametljivi snovi i sjećanja, emocionalna tupost, povučenost, depresija, itd. U socijalnom okruženju, naročito u obitelji, dolazi do velikih disfunkcija. Žrtva nepovoljno djeluje na svoju okolinu koja ujedno predstavlja, ili bi barem trebala, potpornu strukturu pri prevladavanja poteškoća. Žrtve PTSP-a žive teškim životom u kojem je svaki novi dan početak borbe sa samim sobom. Ono što se smatra uobičajenim i normalnim, poput mogućnosti samokontrole, osjećaja sigurnosti ili želje za otkrivanjem novih stvari, žrtvama PTSP-a predstavlja izuzetan napor i mukotrpan posao.
Kognitivno-bihevioralna terapija efikasan je oblik psihoterapije čija je učinkovitost dokazana brojnim kliničkim studijima u liječenju različitih psihičkih poremećaja. Stoga je nepobitna važnost provođenja tretmana kako bi se oboljele osobe mogle što lakše nositi sa danom situacijom.
Uz podršku obitelji, razumijevanje okoline, sudjelovanje u terapijama te pastoralnim modelima koje Crkva pruža i koje može pružiti u duhovno-psihološkoj pomoći žrtva poremećaja može raditi na samome sebi i tako očekivati pozitivne pomake u nošenju s bolesti.The rhythm of today's life is accelerated and many people do not pay attention to their own psychological state. The consequence of this is the accumulation of traumatic or stressful developments in people. Stress or trauma is interpreted as an event beyond normal human experience. One form of illness that is associated with this is post-traumatic stress disorder (PTSD).
PTSD engages the affected person as a whole by acting on all aspects of person's development, that is, biological, psychological and social aspects. Biological plan includes the changes in the functioning of the nervous system, disruption of neurotransmitters such as cortisol, epinephrine, endorphins etc., which leads to changes in the mood and functions of our organism. In the psychological sphere, the victim manifests numerous symptoms, such as dissociation, learned helplessness, intrusive dreams and memories, emotional dullness, solitariness, depression, etc. In the social environment, especially in the family, large dysfunction occur. The victim unfavourably affects his or her environment, which at the same time represents, or at least it should represent, the supporting structure in overcoming the difficulties. The victims of PTSD live a difficult life in which each new day represents the beginning of a struggle with oneself. What is considered ordinary and normal, like self-control, sense of security or desire to discover new things, respresents a remarkable effort and hard work to the victims of PTSD.
Cognitive-behavioral therapy is an efficient form of psychotherapy whose effectiveness is proven by numerous clinical studies in the treatments of various psychological disorders. Therefore, the importance of conduction of treatments in order to enable the ill persons to deal with the situation in the easiest possible way is incontestable.
With family support, understanding environment, participating in therapies and pastoral models which are provided by the Church and which can be provided with spiritual-psychological assistance, the victim of the disorder can work on himself or herself and thus expect positive steps in dealing with the illness
Antropological challenges of evolution in the light of the theology of creation
No full textTemeljno egzistencijalno pitanje koje određuje život svakog čovjeka jest pitanje vlastitog identiteta. Odgovor na to pitanje određuje čovjekov odnos prema sebi, svijetu i cjelini stvarnosti. Na njega je pokušala odgovoriti i prirodna znanost s pripadajućom teorijom evolucije. Iako neopravdano, ona je često prekoračivala vlastite granice zadirući u metafizičku bit čovjeka, nastojeći predstaviti svoje spoznaje kao jedine istinski valjane. Tako je mijenjala sliku koju je čovjek imao o sebi i cjelini stvarnosti. Na takve svjetonazorske pothvate nije mogla šutjeti ni teologija čija je zadaća svakom vremenu predstaviti Božju viziju o čovjeku i svijetu. Time je nastojala prihvatiti pozitivne prirodoznanstvene spoznaje i ući u dijalog sa suvremenim svijetom kako njezin govor ne bi bio teološki isprazan. Na tom tragu, Joseph Ratzinger u svojoj teologiji stvaranja, ukorijenjenoj u Svetom pismu i tradiciji Crkve, pokušava dati smislen odgovor koji ga obvezuje kao teologa. Njegova misao čini nam se prikladnom za ispravno razumijevanje, kako teologije, tako i odnosa sa suvremenim znanostima. Otajstvo vjere u stvaranje, prikazano u njegovoj teologiji, pokazuje da sva stvarnost izvire iz Božje stvaralačke ljubavi. Ovaj trajni dinamični odnos koji Stvoritelj ima prema bitku svoju sličnost pronalazi unutar trojstva relacija.The basic existential question which defines the life of every man is the question of one's identity. The answer to that question defines man's relations to himself, the world and the reality as a whole. Natural sciences have tried to give ananswer to the said question, and the answer was the theory of evolution. Although unjustified, often it tried to present it's knowledge as the only authentic truth by surpasing it's own limits and stepping into the spheres of methaphysics. That's why it often changed the image a man had about himself and the whole reality. Theology couldn't stay silent to those happenings, and it's task was to present God's vision about man and the world. Because of that, theology tried to accept the positive knowledge of natural sciences and start a dialogue with the contemporary world. Subsequently, Joseph Ratzinger in his theology of creation, inspired by the Scriptures and the tradition of the Church, tried to give his answer, which he felt was necessary. His thoughts appear to us as truthful knowledge of both theology and it’s realtion to modern sciences. The faith in the creation, that was presented in his theology, shows us that all of the reality comes out of God’s productive love. This dynamic relation God has with the existence has it’s similarity in relations whitin the Holy Trinity
Saint Paul. Encounter in front of Damascus
No full textSveti Pavao je bio suvremenik Isusa iz Nazareta, ali ga nije susreo za života. Rođen je u Tarzu, u dijaspori, ali je odgojen kao farizej te ga je njegova revnost za židovstvo dovela do toga da progoni novonastalu zajednicu kršćana jer je njihova religijska praksa bila protivna čistoći židovske vjere (Gal 1,13-14). Iznenada se dogodio zaokret u Pavlovu životu na putu za Damask kada mu se objavio sam Isus Krist i pozvao ga da ga slijedi, kao što je to učinio prije sa apostolima. Pavao je odgovorio na Božji poziv i posvetio je svoj daljnji život širenju evanđelja Isusa Krista.
Ovaj rad se bavi događajem pred Damaskom te kroz biografiju i kronologiju Pavlova života, s kratkim osvrtom na njegovu farizejsku i helenističku pozadinu, donosi analizu tekstova koji ga opisuju kako nam je dostupno u dva biografska izvora: u Djelima apostolskim i u autobiografskim dijelovima Pavlovih autentičnih Poslanica. Djela apostolska, u skladu s teologijom svetog Luke, u svojim izvještajima događaj opisuju kao Pavlovo obraćenje. Sveti Pavao u svojim Poslanicama događaj opisuje kao poziv i ukazanje Uskrslog Gospodina koji mu je objavio svoje Evanđelje. Pojavljujući se pred njim u viđenju pred Damaskom, Krist ga je postavio za svjedoka svojega uskrsnuća i povjerio mu je propovijedati evanđelje poganima. Sveti Pavao događaj ne tumači kao vlastito obraćenje nego kaže kako je predodređen i pozvan kao što su starozavjetni proroci bili pozvani od Boga za obavljanje određenog poslanja u vremenu u kojem su živjeli.
Događaj pred Damaskom je Božji poziv Pavlu, poziv na ispunjenje apostolata poganima i navještanje Evanđelja.Saint Paul was the contemporary with Jesus of Nazareth, but he has not met him for life. Born in Tarsus, raised as a Pharisee, his zeal for Judaism led him to persecute the newly-formed Christian community (Gal 1:13-14), whose religious practice was contrary to the purity of Jewish faith, until his trip to Damascus. On this road Jesus Christ revealed himself to Paul and invited Paul to follow him, as he did before with the apostles. Paul responded to this call by dedicating his further life to the spread of the gospel of Jesus Christ.
This paper considers the event on the road to Damascus and, through the biography and chronology of Paul's life, with reference to his Pharisees and Hellenistic background, provides an analysis of the texts wich describe it as being available in two biographical sources: in Acts of Apostles and in the autobiographical parts of Paul's authentic Epistles.
The Acts of the Apostles in their reports, in accordance with the theology of St. Luke, describe the event before Damascus as Paul's conversion. Paul in his Epistles interprets this event as an invocation and appearance of the Risen Lord who revealed his Gospel to him. Appearing to him in the vision before Damascus, Christ entrusted him to preach the Gospel to the Gentiles. Paul does not interpret it as his own conversion, but rather says that he was destined and called by God, like the Old Testament prophets, to perform a particular task in the time they lived.
The event before Damascus is God's call to Paul to fulfill the apostolate to the Gentiles and to proclaim the Gospel
Pastoral rastavljenih i razvedenih : uzroci, stanja i crkveno djelovanje
No full textRad se bavi aktualnom temom rastave brakova i obitelji u Hrvatskoj. Ukazuje se na zabrinjavajuće činjenice smanjenog broja sklapanja brakova kao i stupanje u brak u sve kasnijoj dobi, uz statističke činjenice da su razvodi pogodili svaki treći brak.
Bitni doprinos i izvornost ovoga rada su izravni razgovori s pogođenim supružnicima koji su prošli ili prolaze razvod. Kroz razgovore je izišlo na vidjelo što su sve prolazili - od fizičkog i psihičkog zlostavljanja, slabog i nesadržajnog komuniciranja, raznih ovisnosti i preljuba. Iz svega je očito da rastava/razvod ima posljedice za pogođene bračne partnere koji sežu od onih zdravstvenih do psihičkih i duševnih, povezanih s osjećajem grešnosti.
Doprinos rada je i u tome da upozorava na činjenicu kako u tim procesima sudjeluju djeca koja također trpe psihički i fizički.
Zaključno, rad odgovara s dva strateška prijedloga, koji su utemeljeni na istraživanjima i crkvenim dokumentima: 1) osobni rad i prosuđivanje vlastite situacije svih pogođenih i 2) prevenciju radom na kvaliteti brakova i obitelji, uspostavom cjelovitog pastorala braka i obitelji, prema prijedlozima dokumenata Familiaris consortio, Direktorij za obiteljski pastoral Crkve u Hrvatskoj i Amoris laetitia.This paper deals with a current topic of separation and divorce and its influence on family in Croatia. It points on worrying facts of diminished number of marriages, later marriage age as well as the statistical fact that the divorce hits every third marriage.
The essential contribution and originality of this work are interviews with the affected spouses who have undergone or are undergoing divorce. These interviews are bringing to the light everything they went through during this process- from physical and mental abuse, poor and pointless communication, various addictions, and adultery. From all this it is obvious that separation/divorce has consequences for the affected spouses ranging from mental health and psychic issues associated with a sense of sinfulness.
The major contribution of this pastoral reflection is that it draws attention to the fact that children are also involved in these processes where they suffer physically and emotionally.
Based on those consideration, this work gives two strategic proposals, based on research and church documents. 1) the first suggestion is personal work and judgment of situation of all affected parties; 2) the second suggestion is prevention as a mean of work on the quality of marriage and family, the establishment of the integral pastoral marriage and family as Familiaris Consortio, Directory for the pastoral care of families of the Church in Croatia and Amoris Laetitia are teaching
The evil of totalitarianism and the essence of political activity in the philosophical thought of H. Arendt
No full textOvaj rad nastoji prikazati zlo totalitarizma i totalitarnih pokreta 20. stoljeća, te značenje politike u mislima njemačke filozofkinje židovskog porijekla, Hannah Arendt. Krenut ćemo najprije od tumačenja zla općenito te od njegovih elemenata koji su banalnost, radikalnost i na kraju, latentnost. Da bismo došli do temelja zla i njegovih elemenata, moramo se vratiti u povijest. Arendt nas vodi u 20. stoljeće, u razdoblje 2. svjetskog rata kada, prema njezinu mišljenju, samo zlo doseže vrhunac u totalitarnim pokretima. Kroz temeljne elemente totalitarnog pokreta, čovjeku se uzima njegov bitni smisao, a to je sloboda. Kao posljedica svega toga, javlja se suvišnost pojedinca, nemoć, strah. Arendt slobodi vraća njezin temeljni smisao te navodi kako je sloboda bitna značajka čovječanstva jer je ona temelj mišljenju i djelovanju. Postavlja se pitanje ima li politika još uvijek smisao te ukoliko ima, koji je to smisao? Arendt je mišljenja kako je potrebna rehabilitacija političkog mišljenja, a temelj te rehabilitacije je suočavanje sa zločinima koji su se dogodili u povijesti.This work aims to show the evil of totalitarianism and totalitarian movements of the 20th century, and the importance of politics in the mind of German philosopher of Jewish descent, Hannah Arendt. First, we will start by interpreting evil in general and its elements, which are banality, radicality, and finally, latency. In order to come to the foundation of evil and its elements, we must go back in history. Arendt takes us into the 20th century, the period of the Second World War, when, according to her opinion, evil itself culminated in totalitarian movements. Through the basic elements of a totalitarian movement, humans have their essential meaning, which is freedom, taken away from them. As a result of all this, redundancy of an individual, powerlessness, and fear occur. Arendt returns its fundamental meaning to freedom and claims that freedom is an essential feature of humanity because it is the basis of thinking and acting. The question is whether politics still has meaning and if so, what is the meaning? Arendt believes that the rehabilitation of political thinking is necessary, and the foundation of that rehabilitation is facing the crimes that happened in the past
SAKRAMENT OF HOLY ORDER IN CANNON LOW OF THE CHURCH
No full textTema je ovoga rada prikaz pravnih odredbi glede sakramenta svetog reda u kanonskom pravu Crkve. Rad je većim dijelom opisno – komparativne naravi s obzirom na prikaz odredbi o sakramentu svetog reda u povijesti i danas. Sadržajno rad prati kanone aktualnog Zakonika kanonskoga prava te je većim dijelom podijeljen u odlomke nazvane prema samim naslovima Zakonika. Svaki odlomak započinje opisom odredaba starog crkvenog prava iz Konkordata carske Austrije i Vatikana (1855. godine), nastavlja opisom iste teme u kanonima Kodeksa kanonskoga prava iz 1917. godine te završava opisom kanona aktualnog Zakonika kanonskoga prava iz 1983. godine. U vidu komparativne naravi rada, zakoni su aktualnog Zakonika Crkve uspoređeni sa zakonima Zakonika kanona istočnih Crkava. Rad je tematski podijeljen u tri poglavlja. Prvo poglavlje predstavlja svojevrsni uvod u sam rad te donosi temeljne definicije i teološko – pravne postavke sakramenta svetog reda. Drugo poglavlje donosi temu slavlja svetog ređenja s posebnim osvrtom na pravne propise o vremenu i mjestu ređenja. Drugo se poglavlje ujedno bavi i temom služitelja svetog ređenja, tj. osobe koja po pravu ima ovlast podijeliti pojedini sveti red. Treće poglavlje rada predstavlja temu ređenika. Ono odgovara na pitanje tko i pod kojim uvjetima smije valjano i dopušteno primiti sveti red. Kraj trećega poglavlja navodi dokumente koje je potrebno priložiti prije samog primanja svetog reda te potrebu upisa i svjedočanstva o obavljenom ređenju. Navedena tema dovodi nas do završetka i zaključka samoga rada.The topic of this thesis is the overview of legal provisions concerning the Sacrament of Holy Orders in the canon law of the Church. Considering the nature of the overview of the provisions of the Sacrament of the Holy Orders in history and nowadays, the thesis is both descriptive and comparative. The content follows the cannons of the current Code of Cannon Law and it is mostly divided into the paragraphs named after the titles that the Code of Cannon Law contains itself. Each paragraph begins with a description of the provisions of the old church law from the Concordat of 1855, continues with the description of the cannon of the same topic from the 1917 Code of Canon Law and ends with the description of the cannon from the 1983 Code of Canon Law, the current Code of Cannon Law. Given the comparative nature of this work, the cannons from the current Code of Cannon Law are compared to the cannons from the Code of Canons of the Eastern Churches. The thesis is thematically divided into three chapters. The first chapter presents the introduction to the thesis itself and brings out the fundamental defintions and theologically – legal thesis of the Sacrament of the Holy Orders. The topic of the second chapter is the celebration of the Holy Orders with the particular reference to the regulations about when and where the Sacrament takes place. The second chapter also concerns the person who has authority to ordain priests to the Holy Order. The topic of the third chapter is the person who recieves the Sacrament of the Holy Order. That is, the third chapter explains who and under which circumstances is allowed to properly receive the Sacrament. At the end of the third chapter, there is a list of documents which have to be enclosed before recieving the Sacrament and the need for the enrollment and testimony of completed ordination. The last mentioned topic is the ending and the conclusion of the thesis itself