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Abraham sklapa savez
No full textPatrijarh Abraham je na početku bio prikazan kao nomad, lutaoc, kojega Bog odabire za svoje planove. Abraham materijalno ništa nije posjedovao, a do kraja svoga života postaje jedan bogati čovjek. Sve ono za čime je čeznuo, za njega postaje stvarnost. Dobiva puno više nego je i sam očekivao, a sve zbog svoje čvrste i nepokolebljive vjere. Sklapa savez s Bogom i mijenja svoj život u cijelosti. Rad se temelji na literaturi koja nam nastoji približiti ozračje u kojemu se nalazio Abraham i njegova obitelj. U prvom dijelu navodimo općenite podatke o pojmu saveza (heb. berit) i povezanost sa hetitskim ugovorima. Drugi dio govori o Abrahamovu životu prije i nakon Božjega poziva, njegov odgovor Bogu koji je vjera. U trećem dijelu ističe se pojam saveza kao partnerskog, prijateljskog odnosa između Boga i čovjeka, savez koji je sklopljen po neobičnom obredu. Važno je spomenuti i dvije tradicije kojima se ovaj treći dio pripisuje, a to su jahvistička i elohistička. Zadnje poglavlje usmjereno je na Božja obećanja, pojam obrezanja i promjenu imena Abram u Abraham.Abraham je jedna od rijetkih osoba koji je povjerovao Bogu iako ga nije poznavao. Ostavio je svoje pleme i pošao sa svojom suprugom Sarom na put koji je Bog za njega pripravio. Taj put je bio put u nepoznato, ali prepun sigurnosti jer je uz Saru imao još jednog suputnika, Boga. S Bogom sklapa savez i postaje prijatelj zauvijek.At the beginning, Abraham was displayed as a nomad, a wanderer, who was chosen by God for His plans. Abraham didn't have any material property, but by the end of his life he was a rich man. All that he longed for became a reality. He was given more than he expected, based on his strong and unshakable faith. He made a covenant with God and altered his life completely. This paper is based on the literature that endeavors to approximate the climate surrounding Abraham and his family. The first part gives general information of the term covenant (heb. berit) and it's correlation with Hittite treaties. The second part focuses on Abraham's life before and after he was called by God and his faith as an answer. In the third part, the term covenant is depicted as a partnership, a friendly relation between God and man, a covenant forged by an unusual rite. It's important to mention the two traditions connected with this third part the Yahwist and the Elohist sources. The last chapter focuses on God's promises, the term circumcision and the modifications from the name Abram into Abraham.Abraham is one of the few persons that put faith in God even though he didn't know Him. He left his clan and departed with his wife Sarah on a path laid out by God. That path led him into the unknown, but Abraham was filled with certainty because beside Sarah, he had another companion by his side God. He made a covenant with God and became His everlasting friend
Episcopal office according to the rite of ordination and the Code of Canon Law
No full textNauk Katoličke Crkve govori kako su biskupi nasljednici apostola, a time i predstavnici onoga koji šalje apostole, Isusa Krista. Već od prvih stoljeća biskupi imaju važnu ulogu predvoditelja kršćanskih zajednica. U ovom diplomskom radu smo krenuli od pojašnjavanja samog pojma biskup, te što je biskup značio u povijesnom razvoju Crkve. Krenuli smo na povijesno putovanje od prvih stoljeća kada je biskup bio na čelu malih zajednica, mogli bismo reći prvih župa, do srednjeg vijeka kada je biskupska služba doživjela svoju najveću slavu ali i moralnu dekadenciju, do današnjih dana kada biskupi predvode velike biskupije i organizirano djeluju u zajedništvu s Vrhovnim svećenikom, papom. Zanimljivo je primjetiti kako crkveni Oci gledaju na važnost biskupa već u prvim stoljećima kršćanstva. Vrhunac povijesnog promatranja biskupske službe bio je Drugi vatikanski sabor (1962.-1965.) koji se dosta bavio samom teologijom biskupstva. U drugom dijelu rada opisali smo Obred biskupskog ređenja, s popratnim komentarima i prijedlozima. Biskupsko ređenje je veoma značajno jer se njime ređeniku prenosi polaganjem ruku i posvetnom molitvom apostolsko nasljeđe koje seže sve do Krista. U trećem i posljednjem dijelu rada obradili smo izabrane kanone iz Zakonika kanonskog prava, iz knjige Božji narod u kojima smo popratnim komentarima prokomentirali službu biskupa općenito, obveze, odreknuće od službe, izbor novog biskupa, kao i službe pomoćnih biskupa i biskupa koadjutora.The teaching of the Catholic Church says that bishops are successors of the apostles, and by extension from that, representatives of the one who sends the same apostles, Jesus Christ. Since the very first centuries the bishops have had a very important role of being presiders of christian communities. In this paper we began from explaining the very term bishop, and what bishop meant in the historical development of the Church. We have set foot on a historical journey from the first centuries when the bishop was the head of small communities, we could say first parishes, over the middle ages when the episcopal office had the summit of its glory, but also its moral decadence, all up until today when bishops are leading large dioceses and are acting in an organized fashion in communion with the Supreme Pontiff, the pope. It is interesting to recognize how the Church Fathers view the importance of a bishop already in the first centuries of christianity. The highlight of historical observation of episcopal office was the Second Vatican Council (1962.-1965.) which dealt with the theology of episcopacy at length. In the second part of the papaer we described the Rite of episcopal ordination, with additional commentary and suggestions. Episcopal ordination is very significant because by it, by the imposition of hands and the consecratory prayer, the apostolic succession, which reaches all up to Christ, is transferred upon the ordinand. In the third and the last part we dealt with the chosen canons of the Code of Canon Law, from the book The People of God in which, by aditional comments, we have commented on the office of bishop in general, his responsibilities, the resignation, election of a new bishop, as well as offices of auxiliary bishops and bishop coadjutor
Meaning and symbolism of number : Christian faith before the challenge of contemporary numerology
No full textDiplomski rad obrađuje temu simbolike brojeva i njihovu primjenu u svakidašnjem životu, ali i u magijsko-okultnim praksama. U prvom dijelu rada prikazuje se značenje broja u filozofskom promišljanju, matematici te primjeni broja u kalendaru i astronomiji, kao i religijska tumačenja broja, koja se očituju i u biblijskoj simbolici brojeva. Broj je, stoga, ne samo mjerna jedinica, već način filozofskog promišljanja, matematičkog izričaja, a poprima i oznake simboličkog govora.U drugom dijelu rada obrađuje se primjena broja u astrologiji i numerologiji. Ovdje se brojevima pridaje magijsko i okultno značenje, a pripisuje im se i mogućnost stvarnog utjecaja na naš život. Kritički pogled na ove pojave, promatrane iz perspektive katoličkog moralnog nauka, ukazuje da bi se ovdje radilo o činu praznovjerja i otpada od vjere, tj. činima protivnima vjeri. Na osobit način, to je čin protivan prvoj Božjoj zapovijedi, koja jasno kaže da se ne smije imati drugih bogova. I noviji crkveni dokumenti, na tom tragu, izričito osuđuju takve prakse kao čine u sebi zle i protivne kršćanskoj vjeri, budući da osobe koje se tome utječu i time se bave više ne temelje svoj život na vjeri u Isusa Krista. Vjera je dar Božje milosti, kojem se čovjek mora otvoriti, a ne uvjetovati svoje postupke determiniranošću nekog broja.This thesis deals with the symbolism of numbers and their implementation in everyday life, as well as the magical and occult practices. In the first part of the thesis, the meaning of number is demonstrated in philosophical terms, in terms of mathematics and its application to calendars and astronomy, as well as in terms of religious explanations of number that can be seen in biblical references. Therefore, a number is not just a unit of measurement; it is also a way of philosophical consideration, mathematical expression and it acquires characteristics of symbolic speech.The second part of the thesis deals with the application of number to astrology and numerology. It describes the magical and occult dimensions of number and the possibility of actual impact on our lives. The critical perspectives on those applications of number, from the viewpoint of Catholic moral doctrine, indicate that it is an act of superstition and abandonment of religion, i.e. those acts go against the religion. Specifically, they are acts that go against the first commandment which states that a believer should have no other gods. This is why the more recent church documents explicitly condemn these practices as acts that are inherently and inwardly evil and in direct opposition to Christianity, as the people following them are no longer basing their life on faith in Jesus Christ. The faith is a gift of Lord's mercy, towards which a human being has to open up, rather than condition his behaviour according to the determination of some number
Authority of the Fathers on the council of Niceja and I. Vatican council
No full textOvome radu prethodi pet poglavlja u kojima želimo prikazati autoritet Otaca te povijesnu situaciju 4tog i 19tog stoljeća te zbivanja na Prvom vatikanskom saboru kroz Strossmayerove govore. U prvom poglavlju se dotičem nastanka autoriteta te odnosa između Crkve i države u četvrtom stoljeću. U drugom poglavlju prikazujem koncil u Niceji te iznosim problematiku sabora. U trećem poglavlju iznosim situaciju prije vatikanskog sabora, te u četvrtom i petom svom najdužem poglavlju se dotičem Strossmayera i njegovih govora.This article preceded of five chapters where I wont to demonstrate the authority of the Fathers and historical situation of fourth and nineteenth century at the First Vatican Council mostly through the Strossmayer speeches. In the first chapter I'll touched the occurrence of authority and relations between Church and State in fourth century. In the second chapter I showing council in Niceja and putting the issues of parliament. In the third chapter presenting the situation before Vatican council, and in the fourth and fifth my longest chapter I'll touches Strossmayer and his speeches
The concept of the original sin according to Augustine´s "De civitate Dei"
No full textU novije vrijeme govor o istočnom grijehu kao da je iščeznuo iz krila Katoličke Crkve. Zbog toga smo se vratili na početak njegova nastanka kako bismo pokušali rasvijetliti nauk o istočnom grijehu. Na samom početku promotrit ćemo čovjeka u rajskom stanju i vidjet ćemo u kakvoj je sretnosti i blagostanju živio sve dok se nije ogriješio o Boga i pao pod ropstvo grijeha. Nastavljajući dalje, naše promišljanje usmjerit ćemo prema Augustinu i njegovu shvaćanju stvaranja svijeta, čovjeka, a onda i njegovo promišljanje o čovjekovom padu. Vidjet ćemo kako je čovjek zbog svoje neposlušnosti kažnjen propadljivošću svojega tijela i izopačenošću svoje naravi, ali ga Bog, u svojoj dobroti i ljubavi koju ima prema svakom čovjeku, ne ostavlja u takvom stanju, već mu nudi mogućnost spasenja po svome Sinu, Isusu Kristu. Nakon što smo vidjeli mogućnost spasenja koje nam je Bog darovao, naše ćemo promišljanje usmjeriti prema shvaćanju nauka o istočnom grijehu u novije vrijeme. Ovim radom pokušat ćemo barem malo podignuti tepih pod kojim se krije nauk istočnoga grijeha, a koji je u posljednje vrijeme zanemaren.In recent times a speech about the original sin creates the impression that it has vanished from the wing of the Catholic Church. Therefore, we had returned to the beginning of its emergence to try to shed light on the doctrine of original sin. At the very beginning we will look at man's position in the heavenly state and we'll see what kind of happiness and prosperity he had lived until he sinned against God and fellt under the slavery of sin. By continuing on, we will focus on our thinking about Augustine and his understanding of the creation of the world, man, and then his reflection on the human fall. We'll see how the man because of his disobedience was punished by deterioration of his body and depravity of his nature, but God, in his goodness and the love he has for every man, does not leave in such state, but it offers the possibility of salvation through His Son, Jesus Christ. Once we have seen the possibility of salvation that God has given us, our thinking will be directed towards understanding the doctrine of original sin in the recent times. This paper attempts to at least shed a little light on the doctrine of original sin, which has been lately neglected by theologians
Conception of God in the philosophical-theological view of Moses Maimonides
No full textU ovom radu analiziraju se temeljne odrednice Majmonidove teologije i filozofije u kojima se može iščitavati njegov doprinos srednjovjekovnoj židovskoj misli. Kao aristotelovac i platonist u nekim segmentima, uspio je stvoriti simbiozu židovske i grčke misli pritom nipošto ne ispuštajući iz vida ili zanemarujući svoju revnost za obdržavanje židovskog Zakona ili Tore. Njegova teološka i filozofska razrada koncepcije Boga je usmjerena protiv shvaćanja Boga kao bića koji posjeduje materiju i sve ono što iz materije proizlazi, tumačenje prirodnog i uzročnog poretka stvari kao bitno povezanih s Bogom te reinterpretiranje tradicije u onom domenu kada se ista ne podudara s filozofskim istinama. Iako filozofija neće biti jedino područje kojim će se baviti za svoga života, ipak će po njoj ostati najprepoznatljiviji u nežidovskim krugovim iz razloga što filozofiju neće svesti na puku apologiju vjere nego će ju doživjeti kao onu koja ima i otkupljujuću dimenziju.This paper deals with the basic aspects of Maimonides theology and philosophy in which one can read his contribution to medieval Jewish thought. As Aristotelian and Platonist in some aspects, he has succeeded to create a symbiosis of Jewish and Greek thought while by no means neglecting his zeal for the observance of the Jewish law, or the Torah. His theological and philosophical elaboration of the concept of God is directed against the idea of God as a being who possesses the material and everything that comes from matter, and interpret natural and causal order of things as essentially connected with God and reinterpreting tradition in that domain, when it does not match with the philosophical truths. Although the philosophy will not be the only area that will be occupying in his life, he still will be best known in the non-Jewish circles for not reducing philosophy to a mere apologia for the faith, but as one that has a redemptive dimension
The relationship between interreligious dialogue and the Church´s proclamation. Theologico - religious perspectives in light of the thought of Nikola Bižaca
No full textU vremenu u kojem se sve više naglašava dijalog i upoznavanje nekršćanskih religija, postavlja se pitanje kako promatrati odnos između temeljnog poslanja Crkve, misijskog poslanja i dijaloškog poslanja, koje nakon II. vatikanskog koncila u promišljanju teologa i crkvenom naučavanju zauzima značajno mjesto. Pluralizam, koji je jedno od najvažnijih obilježja ovog vremena, pogoduje shvaćanju vrijednosti dijaloga, ali rezultira i relativističkim poimanjem istine, posebice u raspravi o spasenjskoj vrijednosti religija, o nužnosti Crkve za spasenje i važnosti navještaja. Zato u prvom dijelu rada donosimo, na tragu crkvenih dokumenata, narav, teološko utemeljenje, sastavnice i perspektive navještaja i dijaloga. Nadalje, drugi dio kao takav je prikaz teološke misli Nikole Bižace s obzirom na međureligijski dijalog, odnos navještaja i dijaloga, molitvenu dimenziju međureligijskog dijaloga, u okviru čega Bižaca razvija i svoje specifične naglaske u promišljanju. Treći je dio kritički osvrt na prikazanu teološku misao, koja je suočena s izjavama u deklaraciji Dominus Iesus, ali i sa drugom teološkom misli. Tu je prvenstveno istaknuta njezina vrijednost, a zatim i nekakve dvojbe i nedorečenosti s obzirom na pretpostavke dijaloga, odnos religija i spasenja, odnos navještaja i dijaloga.The contemporary societal, cultural and theological atmosphere is marked by a theme of dialogue, pluralism and an encounter of different religions. In such an atmosphere of religio-cultural pluralism, but also of strong spirit of relativism, a question is asked about how one should look upon the relationship between the mission of the Church and interreligious dialogue. The goal of this paper is to present that important relationship by following the thinking of Croatian theologian Nikola Bižaca. In the first part of this paper, following the documents of the Church, we will present the nature, theological foundation, elements and perspective of proclamation and dialogue. In the second part of the paper we will analise the theological thought of Nikola Bižaca in respect to interreligous dialogue, relationship of proclamation and dialogie, and in respect to devotional aspect of interreligious dialogue, in frameworks of which, Bižaca develops his specific accents. The third part of the paper represents the synthesis and review of our author's presented theological thought, which is confronted with statemets in the declaration Dominus Iesus, but also with other Church documents and theologians
Kings in Own Missal of Diocese of Subotica : Saint Stephen and Saint Ladislaus
No full textOsim općeg kalendara i misala u Katoličkoj se crkvi oduvijek njeguju vlastiti kalendari za slavljenje mise i službe časova koji vrijede za određenu biskupiju, crkvenu pokrajinu ili crkveni red. U ovom radu se predstavlja Vlastiti kalendar (Proprij), odnosno Vlastiti misal subotičke biskupije. s osobitim naglaskom na dva spomendana svetih kraljeva: Stjepana i Ladislava.
Prvo poglavlje donosi pregled Proprija Subotičke biskupije sa svim njegovim posebnostima. Naglasak je stavljen na svece koji se s posebnim poštovanjem slave u Subotičkoj biskupiji i na slavlja Blažene Djevice Marije.
U drugom djelu prikazan je blagdan svetog Stjepana. Započinje s njegovom biografijom, a nastavlja se egzegezom misnih čitanja te analizom misnih molitava.
Treće poglavlja prikazuje biografiju svetog Ladislava, te je se sličnom metodologijom obrađuju misna čitanja i misne molitve, sve prema Vlastitom misalu Subotičke biskupije.In addition to the universal calendar and missal, the Catholic Church has always cherished its own calendars for the celebration of Mass and Liturgy of the Hours that apply to a particular diocese, the ecclesiastical province or religious order. This paper presents the Own calendar (Proprium) or the Own missal of Diocese of Subotica, with a particular emphasis on two commemorations of holy kings: St. Stephen and St. Ladislaus.
The first chapter provides an overview of Diocese of Subotica Proprium, with all its peculiarities. The emphasis is placed on the saints who are celebrated with special reverence in Diocese of Suboticaas well as the celebration of the Virgin Mary.
The second chapterdepicts the feast of St. Stephen. It begins with his biography, and continues by presenting exegesis of liturgical readings and analysis of liturgical prayers.
The third chapter, in a similar methodology as the pervious chapter, presents the biography of St. Ladislaus, followed by liturgical readings and prayers according to Own missal of Diocese of Subotica
Ordo Romanus Primus as an apology of restoration of authentic Romanitas in the liturgical renewal which followed after the second Vatican Council
No full textKarakter ovog diplomskog rada jest povijesno-liturgijski, liturgijsko-komparativni, apologetski, te u neku ruku i liturgijsko-kreativni. U prvom dijelu ovog diplomskog rada, predstavljen je Ordo Romanus Primus i to u hrvatskom prijevodu s latinskog jezika. Drugi dio rada bit će liturgijsko-komparativnih značajki i u njemu će se usporediti različiti obredi. Pretstavivši prvospomenuti red, želim pomoću tog reda (i koristeći se još nekim izvorima), u trećem dijelu rada, odgovoriti na određene prigovore, prigovore koji govore da je liturgijska obnova koja je uslijedila nakon drugog vatikanskog Sabora zapravo napala neke temeljne istine koje se tiču sakramentalne teologije, i prigovore koji govore da nedavna liturgijska reforma ima svoje idejne korijene liturgijskim reformama koje su provodili protestanti, te da je naša liturgija značajno "protestantizirana". Koristit ću se ovim spomenutim Ordom budući da je on rimski, i dolazi iz doba koje je bilo davno prije protestantske reformacije i to na način da ću uputiti na mnoge sličnosti između ovog obreda i novog reda mise, manifestirali se oni kao stvarne sličnosti ili kao zajednički "nedostaci", te ću tako pokazati da je liturgijska obnova išla ne iz motiva protestantizacije i napada na vjeru, nego iz motiva restauracije što je sinonim sa riječju "obnova". Zato će taj dio biti pomalo i apologetske naravi.
Rad će imati i četvrti dio koji je dodatak, obol, velikom većinom moj, u vidu zamišljenog reda mise, sa zamišljeno restauriranim rimskim kanonom.The character of this paper is historico-liturgical, liturgico-comparative, apologetical and in some aspects liturgico-creative. In the first part of this paper Ordo Romanus Primus is presented, and also given in Croatian translation from Latin language. The second part of the paper is of liturgico-comparative features and in it, various rites are compared. By presenting the first mentioned order, i want by that order (and by using some other sources) give an answer to certain objections, objections which say that the liturgical renewal which followed the second Vatican Council in fact undermined some core thruts of sacramental theology, as well as the objections which say that the the liturgical reform has it's notional origins in liturgical reforms which were done by the protestants, and that this means that our liturgy is significantly "protestantised". I will be using this aforementioned order, since it is Roman and it comes from an age which was long before the protestant reformation, and i will use it in a way in which i will point to many similarities between this rite and the new order of the mass, be those similarities real ones, or just mutual "deficiencies", and thus i will show that the liturgical renewal originated, not from the motive of protestantization or an attack on faith, but from the motive of restoration, which is a synonym with the word "renewal". Therefore, that part will be sligthly apologetical in nature.
The paper will have a fourth part which is an addendum, a contribution, in large part mine, in a sense of putative order of mass with a putatively restored Roman canon
About Childlike Spirit in the Work Paedagogus by Clement of Alexandria
No full textU ovom radu cilj nam je promišljati djetinji duh u djelu Odgojitelj Klementa Aleksandrijskog. U prvom poglavlju donijeli smo glavne crte iz Klementova života i ukratko prikazali njegova djela. Prvo poglavlje kao bitnu značajku za razumijevanje rada uzima detaljnije promišljanje o djelu Odgojitelj. U drugom poglavlju rada progovorit ćemo o Isusu kao djetetu. U Isusu se Bog objavljuje kao dijete, Sin Božji. Po krštenju Isusa Krista mi postajemo djecom Božjom. Isus Krist kao Sin Božji je onaj koji poziva čovjeka na obraćenje, a to obraćenje podrazumijeva sinovski odnos s Bogom. U trećem poglavlju rada koje je i središnje poglavlje progovorili smo o djeci Božjoj, tj. kako biti dijete Božje. Govorili smo o djeci Božjoj u Kristu. Mi smo očeva djeca po Isusu Kristu, njegovu Prvorođencu. Kršćanski je odgoj nasljedovanje Krista i dozrijevanje u njegovoj punini. Po Isusu Kristu, Sinu Božjemu i mi smo djeca Božja, sinovi u Sinu. U četvrtom poglavlju progovorili smo i o svetosti djece Božje. Klement također govori o poslušnosti djece Božje prema Logosu. Govorili smo i o djetinjoj pobožnosti. Ovdje smo prikazali Klementovo promišljanje o daru pobožnosti. Duh Sveti iznova potvrđuje u nama ovo radosno uvjerenje. Ovim darom postižemo nadnaravnu bliskost s Gospodinom i obraćamo mu se kao djeca. Progovorili smo i o „hrani djece Božje“, kako ju Klement shvaća: mlijeko za duhovne bebe, tvrdu hranu za duhovno zrele i kruh za svakoga. Dotaknuli smo temu o ponašanju djece Božje gdje Klement piše o raznim neumjerenostima i grijesima, te daje upute kako se treba ponašati u određenim situacijama. Na koncu rada ponovno ističemo bitne odrednice djetinjeg duha kod Klementa Aleksandrijskog čime zaključujemo ovaj rad.The purpose of this work is to consider childlike spirit in the work Paedagogus by Clement of Alexandria. In the first part some basic information on Clement’s life and his bibliography are introduced. Detailed research of Clement’s Paedagogus and depiction of Christ as the Instructor, which are thematised in the first paragraph, are crucial features for understanding the work as a whole. In the second part of the paper Christ is depicted as a child. God reveals Himself through Jesus as a child, the Son of God. Through Christ’s christening we become the children of God. Jesus Christ as the Son of God is the one that invites humans to conversion, and that conversion means a son-and-father relationship with God. In the third part of the paper, which is the focal point of this work, there is some word about the children of God, specifically, how to be a God’s child. Being a child of God in Christ is discussed in the first paragraph of the third part. We are all children of God in Jesus Christ, his firstborn. Christian upbringing means inheriting Christ and growing in his fullness. In Jesus Christ, the Son of God, we are also God’s children, sons of the Son. In the fourth part sanctity of God’s children is discussed. Fourth, children’s piety. Clement also talks about obedience og God’s children towards Logos. We also discussed children’s piety. Clement’s view on the gift of piety is explained in this paragraph. The Holy Spirit repeatedly confirms this joyous belief within us. Through this gift we accomplish great closeness to God, and we speak to him as His children. We also talked about “food of God’s children”, and how Clement perceives it: milk for spiritual babies, solid food for spiritually mature, and bread for everybody. Matter of God’s children’s behaviour is also touched upon here. Clement writes about different kinds of intemperance and sins, while also giving instructions on how to behave in particular situations. In the end, important traits of childlike spirit according to Clement of Alexandria are accentuated which concludes this paper