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Memorial day of st. John Paul II.
No full textU ovom radu bavit ćemo se svetim Ivanom Pavlom II., točnije njegovim spomendanom koji se slavi 22. listopada. Rad se sastoji od četiri dijela. U prvom dijelu prikazat ćemo Ivana Pavla II. kao osobu i kao papu. Posebno ćemo se osvrnuti na njegov odnos prema Crkvi u Hrvata i njegove posjete Hrvatskoj. U drugom dijelu prikazat ćemo misne molitve za spomendan Ivana Pavla II. Prikazat ćemo zbornu, darovnu i popričesnu molitvu i uz svaku ćemo napisati komentar. Molitve posebno posvećuju pažnju ljubavi, milosrđu, pouzdanju i zahvalnosti. Treći dio će govoriti o liturgijskim čitanjima toga dana i važnosti Božje riječi u liturgiji. Čitanja govore o važnosti zajedništva, a evanđelje toga dana posebno govori o pastirskoj službi koju Isus daje Petru. Posljednji dio jest dodatak koji će prikazati kakvo je viđenje samog svetog Ivana Pavla II. o pastirskoj službi, što se nadovezuje uz već spomenuto evanđelje.In this work we will deal with St. John Paul II, specifically his memorial day, which is celebrated on October 22nd. The work consists of four parts. In the first part we will depict John Paul II as a person and as pope. We will take a special look at his relationship with the Church in Croatia and his visits to Croatia. In the second part, we will display mass prayers for the commemoration of John Paul II. We will present a choral, giftful and posh prayer and we will write a comment with each. Prayers in particular pay attention to love, mercy, trust and gratitude. The third part will speak of the liturgical readings of that day and the importance of the Word of God in the liturgy. The readings speak of the importance of communion, and the gospel of that day speaks in particular of the shepherd's service that Jesus gives Peter. The last part is an addition that will show the vision of St. John Paul II himself of the shepherd's service, which is supplemented by the gospel mentioned above
The tought of Henri De Lubac as presented in works Catholicism and The Drama of Atheist Humanism
No full textU radu je predstavljen nauk Henrija De Lubaca o katoličkim dogmama, antropologiji i ekleziologiji te je sustavno prikazano De Lubacovo shvaćanje nauka filozofa Feuerbacha, Nietzschea, Kierkegaarda, Comtea i Dostojevskog. U prvome smo dijelu prikazali lik i djelo Henrija De Lubaca, u drugome smo se dijelu bavili ekleziologijom i sakramentima te antropologijom u misli Henrija De Lubaca. Treći je dio bio posvećen promišljanju o spasenju te smo proučili misao Augusta Comtea i prikazali odgovor Henrija De Lubaca na Comteovo neispravno tumačenje pojma katoličanstvo. U četvrtom smo dijelu govorili o problemima današnjeg društva i Crkve, a to su individualizam i teologija shvaćena isključivo kao kontroverzija, te smo izložili razmišljanje Dostojevskog o tipovima ateizma. Na samome kraju rada prikazali smo koje je, prema De Lubacu, ispravno tumačenje patnje i zašto su sadašnji problemi Crkve prilika za obnovu Crkve u budućnosti.The paper presents thoughts of Henri De Lubac on catholic dogmas, anthropology and ecclesiology, and it presents the teachings of philosophers Feuerbach, Nietzsche, Kierkegaard, Comte and Dostojevski as seen by Henri De Lubac. The first part of the paper presents the life of Henri De Lubac. The second part is dedicated to ecclesiology, sacraments and anthropology as seen by Henri De Lubac. Part three is dedicated to salvation and the teachings of Auguste Comte. Also, we showed how Henri De Lubac answers to Comte's invalid interpretation of the term catholicism. The fourth part is dedicated to two problems the Church and the human society are facing today, and the problems are individualism and theology understood entirely as controversy. We displayed Dostojevski's thoughts on types of atheism and we showed the right interpretation of suffering as seen by De Lubac, and why the problems the Church is facing today are a chance for the Church's improvement in the future
Solemnity of Pentecost
No full textU ovom radu prikazujemo svetkovinu Duhova koja se slavi pedeset dana poslije Uskrsa. Rad je podijeljen u tri glavna dijela. U prvom dijelu prikazujemo biblijsku podlogu, analogiju sa Židovstvom, povijesni pregled te značenje i obilježja same svetkovine. U drugom dijelu prikazujemo teologiju misnih molitava danje mise svetkovine Duhova. Molitve donosimo na latinskom izvorniku i hrvatskom prijevodu te izdvajamo glavne naglaske, kao što su silazak Duha Svetoga, darovi kojima obasipa Kristove vjernike te povezanost svetkovine Duhova s Uskrsom. U trećem dijelu prikazujemo misna čitanja danje mise te njihov komentar u duhu katoličkog nauka. U čitanjima je naglasak na Duhu Svetom koji je darovan Crkvi i njegova uloga u životu Crkve koju on nadahnjuje i vodi u njezinom poslanju.In this thesis we present the solemnity of Pentecost which is celebrated fifty days after Easter. The thesis is divided into three main parts. In the first part, we present a biblical background, an analogy with Judaism, a historical review, and the significance and characteristics of the solemnity itself. In the second part, we present the theology of mass prayers for the daily mass of the solemnity of Pentecost. We bring the prayers in Latin original and Croatian translation, and we highlight the main emphases, such as the descent of the Holy Spirit, the gifts he gives to Christ's disciples and the connection of the solemnity of Pentecost with the Easter. In the third part, we present the mass readings for the daily mass and their commentaries in the spirit of Catholic doctrine. The readings emphasize the Holy Spirit which is given to the Church and his role in the life of the Church which he inspires and leads in her mission
The church of mercy by pope Francis
No full textPontifikat pape Franje je obilježen neizmjernim Božjim milosrđem i stvaranjem Crkve za siromašne. Milosrđe je temeljni zakon koji prebiva u srcu svake osobe kada se gleda istinskim očima brata koji se susreće na životnom putu. Milosrđe je put koji sjedinjuje čovjeka i Boga, jer otvara put nadi da smo ljubljeni zauvijek usprkos ograničenju zbog svojih grijeha. Prva je istina Crkve Kristova ljubav. Crkva je služiteljica te ljubavi i posreduje tu ljubav drugim ljudima. Riječ je o ljubavi koja oprašta i izriče se kroz sebedarje. Gdje je god Crkva prisutna ondje mora biti vidljivo Očevo milosrđe i ljubav.
Rad se sastoji od deset dijelova. Crkva milosrđa o kojoj govori papa Franjo je kao tijelo Kristovo, sakrament trajne i djelotvorne Kristove prisutnosti u svijetu. Kao takva ona je sakrament milosrđa. Ona je Christus totus kao Krist u glavi i u udovima. Evanđelje o milosrđu koje je Isus Krist u osobi, treba riječju, sakramentima i čitavim svojim životom uprisutnjavati u povijesti i životu pojedinog kršćanina. Crkva je djelo Božjeg milosrđa. Nju je kao Kristovo tijelo ustanovio Isus Krist, ali ona u svom krilu obuhvaća i grešnike, te se uvijek iznova mora čistiti da bi bila čista i sveta. Bez caritasa i bez milosrđa crkva više ne bi bila Crkva Isusa Krista otvorena svima posebice siromašnima u dijalogu i solidarnosti.Pope Francis's pontiff is marked by the immense God's mercy and the creation of the Church for the poor. Mercy is the fundamental law that dwells in the heart of every person when looking at the true eyes of a brother who meets on the path of life. Mercy is the way that unites man and God, for it opens the way to hope that we are beloved forever despite the limitation of our sins. The first truth of the Church is the love of Christ. The Church is a servant of that love and mediates that love to other people, a love that is forgiven and is pronounced through sewage. Wherever the Church is present there must be the Father's mercy visible.
The work consists of ten parts. The Church of mercy spoken of by pope Francis is the body of Christ, the sacrament of the permanent and effective presence of Christ in the world. As such she is the sacrament of mercy. It is Christus totus as Christ in head in the limbs. We need a gospel of the mercy of Jesus Christ in the person, in the word, in the sacrament, and in his whole life, in the history and life of a particular Christian. It is the Subject of God's mercy. It is Jesus Christ who has been saved as a body of Christ, but in her wing it also includes sinners, and it must always be cleaned again to be pure and sacred. Without a charity and no mercy church I would no longer be the Church of Jesus Christ open to anyone especially the poor in dialogue and solidarity
Demonic Faith in Philosophy of Fabrice Hadjadj
No full textDemonska vjera polazi od toga da se ne nalazi isključivo u nevjeri, nego je ona onkraj nevjere. Ovim radom smo prvo željeli prikazati glavne postavke najbitnijih elemenata teologalne vjere da bismo kasnije kroz filozofske teze F. Hadjadja prikazali glavna obilježja vjere zlih demona koja su duhovnog karaktera i predstavljaju veliku opasnost za čovjeka i njegovu vjeru. Unatoč različitim tumačenjima, Hadjadj želi upozoriti na to da se zli demoni ne nalaze samo među ateistima, agnosticima i ostalim pokretima koji, na neki način, niječu Božu opstojnost, nego ti zli demoni zapravo vjeruju, pa zato za polazište uzima redak iz Jakovljeve poslanice u kojoj piše da oni „vjeruju i dršću”. Na kraju smo ovim radom prikazali važnost sinteze duše i tijela, odnosno utjelovljenja u kršćanstvu jer je misterij katoličke vjere misterij utjelovljenja i nemoguće je odbacivati tjelesnost kao što je to slučaj u različitim spiritualističkim dimenzijama.Demonic faith is not strictly associated with infidelity itself, but rather exists beyond it. This work aims to present the main postulates of the most crucial elements of the theological faith in order to show, using F. Hadjadj's philosophical thesis, the main characteristics associated with evil demons, which are of the spiritual nature and present great danger for man and his faith. Despite various interpretations, Hadjadj wishes to point out that evil demons do not dwel lonly within atheists, agnostics and other movements which, in a way, negate the existence of God, but that these evil demons actually do believe, and therefore he uses as a starting point the line from the Epistle of Jacob that states that demons „believe and tremble”. In the end, this work presented the importance of the body-soul synthesis, which is the incarnation in Christianity, since the mistery of the Catholic faith is the mistery of the incarnation, and it is impossible to discard corporeality, which is the case in various spiritual dimensions
Friedrich Nietzsche and the problem of sacrifice. Negating the sense of pain and suffering in the perspective of the greater good in Friedrich Nietzsche's philosophy
No full textU radu će se prikazati Nietzscheov nihilizam, ateistički humanizam te nauk o problemu žrtve i patnje s Nietzscheova stajališta te pokušaj nadvladavanja uz kršćanski navještaj. Na početku rada prikazat ćemo ukratko život Friedricha Nietzschea te način njegova izražavanja u brojnoj literaturi koji je ostavio iza sebe. U drugom dijelu rada prikazat ćemo grčku umjetnost i tragediju te posebno prikazati apolonsko i dionizijsko načelo koje se posebno prožima u djelu Tako je govorio Zaratustra. U trećem dijelu rada posebno ćemo se dotaknuti djela Tako je govorio Zaratustra gdje smo posebno izlagali teme poput nadčovjeka, volje za moć, preobraženja, nihilizma, samoprevladavanja. U četvrtom dijelu rada govorit ćemo o smrti Boga kao načinu prevladavanja čovjeka, te ćemo ukratko predstaviti filozofiju Ludwiga Feuerbacha koja je u nekim temama bliska filozofiji Friedricha Nietzschea. U petom dijelu rada prikazat ćemo psihološku pozadinu Nietzscheovog naučavanja o religiji gdje ćemo posebno izložiti nauk Sigmunda Freuda o toj temi. U šestom dijelu rada govorit ćemo o drami ateističkog humanizma gdje izlažemo mišljenje Henryja de Lubaca o filozofiji Nietzschea i Feuerbacha kada se govori o opstojnosti Boga. U sedmom dijelu rada govorit ćemo te ujedno i zaključiti s temom kršćanskog pogleda na smisao patnje i trpljenja.In this work there will be presented Nietzsche's nihilism, atheist humanism, the doctrine of the question of suffering from Nietzsche's point of view, and a endeavour of overcoming it trough a Christian annunciation. In the beginning there will be a short biography of Friedrich Nietzsche and the way of his expressing in the numerous literature he left behind. In the next part, we will discuss Greek art and tragedy, furthermore, especially explore the Apollonian and Dionysian that imbues the piece Thus Spoke Zarathustra. In the third part, there will be showcased the latter piece. We brought up the themes such as the superman, will to power, transfiguration, nihilism, self-exceeding. In the following part, there will be presented the death of God as the way of overcoming a man and briefly described the philosophy of Ludwig Feuerbach which was, in some parts, similar to Nietzsche’s philosophy. In the fifth part of this work, we will explore the psychological background of Nietzsche’s religion doctrine, especially the article Sigmund Freud wrote about this same question. In the sixth, there will be word about the drama of atheist humanism where we learn about Henry de Lubac’s opinion on philosophy of Nietzsche and Feuerbach when God is in question. In the last part, we will discuss and conclude with a Christian point of view on suffering
Education of conscience. Christian conscience and the gift of discernment
No full textČovjek je središte svega stvorenoga, a savjest središte čovjeka - najskrovitija jezgra. U tom središtu, čovjek se susreće s Bogom, čiji glas progovara u njegovoj nutrini. Taj Božji glas nazivamo savjest. Čovjek posjeduje dvije razine savjesti. Prva razina podrazumijeva temeljno moralno načelo - dobro čini, a zlo izbjegavaj, a druga razina je moralna savjest koja predstavlja osobni sud o moralnosti vlastite radnje. Sud savjesti možemo razlikovati s obzirom na vrste savjesti (ispravna savjest, pogrešna savjest, skrupulozna savjest, raspuštena savjest, savjest u sumnji itd.). Savjest nije dana gotova, nego je čovjek treba odgajati i oblikovati.
Odgoj savjesti podrazumijeva trajno čovjekovo nastojanje da uskladi svoju savjest s objektivnim dobrom i istinom, a u tome mu pomažu obitelj, ispit savjesti, duhovno vodstvo i sakrament pokore. Važno je naglasiti da se odgoj savjesti razlikuje u različitim životnim razdobljima, ali uvijek ima za cilj oblikovati zrelu (kršćansku) savjest. Kršćanska savjest temelji se na nasljedovanju Krista, u kojemu vjernik vidi istinskog pedagoga, koji mu daje dar razlučivanja dobra od zla u svakodnevnom životu.Human being is the center of all creation and conscience is the center of human being – the most secret core. In that center, human meets God, whose voice speaks in his interior. That God's voice we call conscience. Human being possesses two tiers of conscience. First tier implies fundamental moral principle – do good, avoid evil - and the second tier is a moral conscience that represents personal judgement of morality of our own action. Moral theology speaks about judgement of conscience in context of moral conscience. Judgement of conscience can be differentiated in view of types of conscience (correct conscience, erroneous conscience, scrupulous conscience, lax conscience, doubtful conscience etc.). Conscience is not given complete, human being needs to educate and form it.
Education of conscience implies man's determination to constantly conform conscience with objective good and truth through examination of conscience, spiritual guidance and sacrament of Penance. It's important to emphasize that the education of conscience varies in different life periods, but the aim is always to form correct (Christian) conscience. Christian conscience is based on following Christ, whom believer recognizes as a true teacher, that gives him the gift of discernment between good and evil in everyday life
Pastoral marriage and family according to exhortation by Amoris laetatia with a focus on family schools
No full textLjubav i radost među članovima obitelji proizlaze iz radosne vijesti evanđelja, i među ostalim, rezultat su svih pastoralnih napora. Ovaj diplomski rad istražuje papinske dokumente o braku i obitelji, osobito Amoris laetitie. Proučava Božji naum za čovjeka u okrilju obitelji, njegov položaj u bračnoj zajednici, te uloge i dužnosti. S druge strane, suočava se s realnim problemima i njihovim posljedicama kao zastranjenje od Božje volje u obiteljskom životu. Proučava se model Obiteljskih ljetnih škola kao jedan od načina oživljavanja bračnog pastorala. Ovaj način pastoralnog djelovanja dobro je učiniti pristupačnijim kako bi mogao osvijestiti kršćanskim bračnim parovima zadatak izvršavanja ljubavi kao puta ostvarenja osobne svetosti. Rezultat pastoralnog zauzimanja Obiteljskih ljetnih škola vidimo u formiranju obiteljskih župnih zajednica kao Obitelj obitelji, konstruktivne potpore bračnom životu. Jedino trajnim obrazovnim i duhovnim zalaganjem moguće je učinkovito pastoralno podržavati zdrave obiteljske odnose ili izgraditi narušene. U budućnosti je potrebno u što većem broju župa ustanoviti župne obiteljske zajednice, te ih osnažiti u kadrovskim i kompetencijskim potencijalima kako bi bile zaštitnice bračnog i obiteljskog života.Love and joy in family relations are inspired by joyful news of the Gospel, and among all other, are the result of all pastoral efforts. The purpose of this graduation thesis is to try to make a step closer to that achievement by investigating papal documents, in particular Amoris laetiae. Some of the major objectives of this thesis are God's plan for men in the midst of family life, his position in marriage as well as family roles and duties. Nevertheless, this thesis also deals with the realities of the essential aspects of family life and acknowledges numerous aberrations of God's will with real consequences. We got an insight into the model of Family summer schools as one of the ways of reviving the marriage pastoral. It can be concluded that this way of pastoral activity should be more accessible. It could awaken Christian married couples to perform love as a way of achieving holiness. The fruit of professional pastoral activities of Family summer schools is seen in the formation of family parish communities as places of permanent support for married life. The only permanent educational and spiritual efforts are effecitve enough to achieve pastoral support for healthy family relationships or to treat the disadvantaged. In the future, it is necessary to establish parish family communities in a large number of parishes, empower them in staffing and competence potentials to work as protectors of marital and family life
Moral-bioethical connotations of postabortive syndrome and spiritual-pastoral interventions
No full textSvijet 21. stoljeća se uvelike nalazi u stanju kontradiktornosti i izvrnute moralnosti. S jedne strane svjedočimo pokušajima priznavanja vrijednosti svakog ljudskog bića bez obzira na rasne, nacionalne i vjerske razlike, dok s druge strane svjedočimo nepriznavanju osnovnog prava, prava na život.
Legaliziranjem pobačaja, mnoge države opravdavaju i dopuštaju ubijanje vlastitoga naroda. Nadalje, neinformiranost i medijska zamagljenost istine uzima maha, stoga ljudi vođeni zavaranom savješću, opravdavaju pobačaje. Žene koje su abortirale i/ili njima bliske osobe prekasno shvate pogrešku i posljedice učinjenog djela, što rezultira dugotrajnom patnjom.
U ovom vremenu i „kulturi smrti“, želja nam je bila posvetiti ovaj rad životu, onom najmanjem i nejakom te progovoriti o rani pobačaja i postabortivnog sindroma.
Prvi dio rada se bavi biomedicinskim indikacijama, motivima, okvirima i tehnikama pobačaja, zakonskim regulativama i mogućim zdravstvenim komplikacijama.
Drugi dio rada pruža psihološki odraz postabortivnog sindroma i cilj je opisati što proživljavaju neke žene, muškarci, njihove obitelji i medicinski djelatnici, te pružiti svjedočanstvo patnje (i izlječenja).
U trećem dijelu diplomskog rada donosi se moralna valuacija pobačaja i postabortivnog sindroma prema dokumentima crkvenog učiteljstva.
U četvrtom dijelu nastojimo rezimirati i povezati cjeline, te sretni što takve udruge postoje, pohvaliti rad svih organizacija kojima je primarni cilj pomoći majci i djetetu onda kada je to najpotrebnije.The world of the 21st century is largely located in the state of contradictions and deteriorating morality. In one hand, we witness attempts in recognition of the value of every human being, irrespective of racial, ethnic and religious differences,while ,on the other hand, we notice the inability to respect and to defend the basic human right, a right to live.
Due to legalizing abortion, many countries justify and permit the killing of their own nation. Furthermore, the lack of information and media blurring of truth is growing, therefore people guided by deceived conscience justify abortions. Women who had abortions and/or persons close to them realise too late the mistake and the consequences of the committed act, which results in long-term suffering.
In this time of lostness, our wish was to dedicate this written work to life, to the the smallest and the weak and speak out about wound of abortion and postabortion syndrome.
The first part of written work deals with biomedical indications, motives, frames and techniques of abortion, legal regulations and possible health complications.
The second part of written work provides a psychological reflection of postabortion syndrome and the main goal is to describe what some of women, men, their families and medical workers may go through. Also, the goal is to provide a testimony of suffering (and healing).
In the third part of this master's thesis we bring moral evaluation of abortion and postabortion syndrome according to church teaching documents.
In the fourth part we are trying to summarize and connect parts, and, being happy because such kind of associations exist in the word, praise the work of all organizations whose primary goal is to help the mother and child when is most needed
Understanding the Phenomenon of Suffering in the Thoughts of Emmanuel Mounier and John Paul II.
No full textVažnost personalističkoga pristupa poimanju patnje jest upravo u mišljenju čovjeka kao osobe, tj. u sveobuhvatnom mislećem razumijevanju čovjeka iz čijega života patnja ne može biti isključena. Kršćanska smještenost personalizma Emmanuela Mouniera i Ivana Pavla II. pojavljuje se kao čvrst temelj u antropološki ozbiljnom shvaćanju patnje. U radu je predstavljena personalistička misao E. Mouniera i Ivana Pavla II. o patnji.
U prvom dijelu smo prikazali temeljna personalistička uporišta E. Mouniera, uvidjeli smo da se Mounier u razradi svojih filozofskih teza zadržava na području konkretnoga i egzistencijalnoga. Kroz analizu Mounierove korespondencije s njemu bliskim ljudima došli smo do spoznaje da Boga postajemo svjesniji tek u patnji, kada se u našem konkretnom ljudskom životu pojave poteškoće, te Ga na taj način postajemo i potrebitiji. Mounierovo viđenje patnje temeljimo na stranicama izabranima iz Pisama i Dnevnika Emmanuela Mouniera, poznatih djela koja su prava riznica informacija o naraštaju francuskih intelektualaca od kojih je potekla filozofija tzv. personalizma.
U drugom dijelu rada analiziramo misao o patnji Ivana Pavla II. U središtu našega interesa je njegovo apostolsko pismo Salvifici doloris upućeno biskupima, svećenicima, redovničkim zajednicama i svim vjernicima katoličke Crkve o kršćanskom smislu ljudskog trpljenja. To apostolsko pismo nam pokazuje da se odgovor na ljudsku patnju treba tražiti u Kristovoj muci, smrti i uskrsnuću. Ivan Pavao II. nam je kroz lik pravednika Joba ukazao da patnju ne smijemo promatrati kao kaznu za grijeh nego kao priliku za samoposvećenje. Patnja je u Kristu preobražena, obavijena je ljubavlju, onom ljubavlju koja je kadra iz svakoga zla „izvući” dobro te našoj patnji i trpljenju dati smisao. Nastojali smo kroz rad prikazati važnost ispravnog poimanja patnje i shvaćanja čovjekove nemale uloge u Kristovom trpljenju.The importance of a personalistic approach to understanding suffering lies precisely in the thinking of man as a person, that is, in a comprehensive thinking understanding of a man from whose life suffering cannot be excluded. Christian localization of personalism of Emmanuel Mounier and John Paul II. appears as a solid foundation of serious anthropological understanding on suffering. The paper presents the personalist thought of E. Mounier and John Paul II. on suffering.
In the first part we show the basic personalist strongholds of E. Mounier, we see that in the elaboration of his philosophical thoughts Mounier moves between the concrete and the existential. Through Mounier's correspondence with those close to him, we have come to the realization that we become more aware of God when difficulties arise in a particular human life, and thus we become more needy. We base Mounier's view of suffering on the pages selected from the Letters and Diary of Emmanuel Mounier, very famous works that are a true treasure trove of information about the generation of French intellectuals who originated the philosophy of so-called personalism.
Second part in dedicated to thought of John Paul II. about the suffering. At the center of our interest is his apostolic letter Salvifici doloris addressed to bishops, priests, religious communities, and all believers in the Catholic Church on the Christian meaning of human suffering. This apostolic letter shows us that the answer to human suffering is to be sought in Christ's torment, death, and resurrection. Through the image of righteous Job, John Paul II. indicated to us that suffering should not be seen as a punishment for sin, but as an opportunity for self-commitment. Suffering is transformed in Christ, it is wrapped in love, the kind of love that is able to "bring" good out of all evil and give our suffering its purpose. Through our work we have endeavored to demonstrate the importance of understanding correctly the suffering and understanding of man's small role in the suffering of Christ