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Spiritual Direction and the Figure of a Spiritual Leader in the Context of the Crisis of Fatherhood and the Identity of a Priest
No full textTraženje duhovne pomoći i savjeta izvorna je čovjekova potreba utemeljena na ljudskoj naravi. U kršćanskoj povijesti duhovnom je vodstvu pripadalo važno mjesto, osobito kod pojedinaca koji su se potpuno posvećivali Bogu. Duhovno vodstvo promiĉe produbljen odnos između Boga i čovjeka te postaje milosno sredstvo na putu usavršavanja kršćanskoga poziva. Svoje uporište i nadahnuće ima u svetopisamskoj baštini, kao i u djelovanju snažnih crkvenih likova kroz povijest. U današnjem suvremenom crkvenom i kulturološkom kontekstu duhovno vodstvo teži k produbljenoj i obnovljenoj duhovnosti vjernika. U duhovnome je procesu od neizmjerne važnosti uloga duhovnika. On svoju službu shvaća kao poslanje Crkve u kojem je Božji suradnik sa zadatkom da u pojedincu promiče novo spoznavanje koje će biti kadro otpočeti postupak obraćenja, usavršavanja i pročišćenja. Duhovnikova razboritost, učvršćena molitvenim životom, bit će pomoć u duhovnom vodstvu, kao i u poštivanju svake osobe i njezine individualnosti. Crkveno je učiteljstvo posljednjih godina nastojalo jačati ulogu duhovnika i povezati duhovno vodstvo s konkretnim životom vjernika i suvremenim svjetskim tokovima, obazirući se osobito na doprinos psihologije. Kriza očinstva uvelike je utjecala na duhovno vodstvo i duhovnika. Promatramo je kao civilizacijsku, socio-psihološku, kulturološku i religijsku krizu muškog identiteta koja potresa zapadni svijet. Kriza očinstva nastaje nakon raspadanja patrijarhalnog sustava usred čega se muškarcu pridaje sve manja važnost u obitelji i društvu. U trima antiautoritarnim revolucijama (Marx, Nietzsche, Freud) prisutna je snažna kritika oca koja svako prihvaćanje ovisnosti o njemu označava kao negaciju samoga čovjeka. Kriza očinstva ostavila je velike posljedice i na teologiju i duhovnost stoga u modernim misaonim strujanjima vjera u Boga Oca nerijetko predstavlja zapreku u sazrijevanju i humanizaciji čovjeka. Pred Crkvu i duhovnike stavljeni su zahtjevi suvremenog povijesnog trenutka obilježenog sumnjama i nepovjerenjem u autoritete.
Posljednjih desetljeća sve je snažnija i kriza svećeničkog identiteta, koja se također odrazila negativno na stvarnost duhovnog vodstva, kao i na samoga duhovnika. Profil svećeničog poziva učinili su nejasnim vrlo različiti razlozi i razvoji. Svećenički identitet se u vremenu rastućih pastoralnih izazova kao i čestoga nepovjerenja društva i kulture prema crkvenoj službi, našao pred pitanjem vlastite opstojnosti, na što se nadovezao i manjak duhovnih zvanja u brojnim krajevnim crkvama. Treba snažnije tragati za ispravnom i produbljenom spoznajom naravi i poslanja ministerijalnog svećenika koja će se temeljiti na kolegijalnoj, komunitarnoj i duhovnoj naravi svećeništva. U njoj službenik više ne nastupa s pozicije vlasti, kao što je to bilo često u prošlosti, nego kao poslužitelj u vjeri i duhovni otac koji vodi i prati povjerene vjernike. Izgradnja svećenika, ustrajna briga za njihovo posvećivanje u službi i trajno osuvremenjivanje njihova pastoralnog nastojanja, uvrštavaju se među najzahtjevnije crkvene zadaće. Pritom svećenikova posvećenost duhovnom vodstvu i specifičnoj ulozi duhovnog očinstva može pomoći u nadvladavanju izazova oko izgradnje stabilnog identiteta. Uloga duhovnika nije pridržana samo svećeniku, ali je on po svojoj sakramentalnoj službi, izobrazbi, iskustvu te milostima zvanja na nju najpozvaniji. Posvećenost vođenju duša može biti prikladan odgovor na brojne sumnje društva s kojima se Crkva suočava u svome pastoralnom djelovanju u sadašnjem povijesnom trenutku.Seeking spiritual help and advice is an original human need based on his nature. Throughout Christian history, spiritual direction has played an important role, especially among individuals who have devoted themselves completely to God. Spiritual direction promotes a deepened relationship between God and man and becomes a means of grace on the path to perfecting the Christian vocation. It has its foothold and inspiration in the biblical heritage, as well as in the work of strong Church figures throughout history. In today's contemporary ecclesiastical and cultural context, spiritual direction strives for a deepened and renewed spirituality of the faithful. In the spiritual process, the role of a spiritual director is of immense importance. He understands his ministry as the mission of the Church in which he is God's co-worker who promotes in the individual a new knowledge that will be able to begin the process of conversion, improvement and purification. The prudence of a spiritual director, strengthened by a life of prayer, will be an aid in spiritual direction, as well as in respect for each person and his individuality. In recent years, the Church's magisterium has sought to strengthen the role of the spiritual director and to connect spiritual guidance with the concrete life of the faithful and modern world trends, paying particular attention to the contribution of psychology. Spiritual direction and directors have been greatly affected by the crisis of fatherhood. We view it as a civilizational, socio-psychological, cultural, and religious crisis of male identity that is shaking the Western world. The crisis of fatherhood arises after the disintegration of the patriarchal system in the midst of which man is given less and less importance in the family and society. In the three anti-authoritarian revolutions (Marx, Nietzsche, Freud) there is a strong critique of the father who marks any acceptance of dependence on him as a negation of man himself. The crisis of fatherhood has left great consequences on both theology and spirituality, so in modern thought flows, faith in God the Father often represents an obstacle to the maturation and humanization of man. The Church and the clergy are faced with the demands of a contemporary historical moment marked by doubts and distrust of authority.
In recent decades, the crisis of priestly identity has also intensified, which has also had a negative impact on the reality of spiritual direction, as well as on the director himself. The profile of the priestly vocation was obscured by very different reasons and developments. In the time of growing pastoral challenges as well as the frequent distrust of society and culture towards the Church service, the priestly identity was faced with the question of its own survival, which was followed by the lack of spiritual vocations in many local churches. There is a need to work harder for a correct and in-depth understanding of the nature and mission of the ministerial priest, which will be based on the collegial, communitarian and spiritual nature of the priesthood. In it, the minister no longer acts from a position of authority, as has been the case in the past, but as a minister in the faith and a spiritual father who leads and accompanies the entrusted faithful. The formation of priests, the persistent care for their consecration in the ministry, and the continual modernization of their pastoral endeavor are among the most demanding ecclesiastical tasks. In doing so, the priest‘s commitment to spiritual direction and the specific role of spiritual fatherhood can help overcome the challenges of building a stable identity. The role of the spiritual director is not reserved only for the priest, but he is most called to it by his sacramental service, education, experience and graces of vocation. A commitment to the guidance of souls may be an appropriate response to the many doubts of society that the Church faces in her pastoral work at the present historical moment
Religious Education in Intercultural Europe : Proceedings
No full textDvojezični e-zbornik Religijsko obrazovanje u interkulturalnoj Europi / Religious Education in Intercultural Europe rezultat je međunarodne znanstvene konferencije Religijsko obrazovanje u interkulturalnoj Europi održane 20. rujna 2021. godine na Katoličkome bogoslovnom fakultetu Sveučilišta u Zagrebu. I konferencija i e-zbornik aktivnosti su provedene u okviru znanstveno-istraživačkog projekta Katoličkoga bogoslovnog fakulteta Sveučilišta u Zagrebu pod nazivom RELIGOBRAZ – Doprinos religijskoga obrazovanja suživotu u multikulturalnome društvu, koji financira Hrvatska zaklada za znanost.
Zbornik donosi dvanaest radova u kojima se promišlja o izazovima, poteškoćama i mogućnostima religijskog obrazovanja u suvremenoj interkulturalnoj Europi. U radovima se s različitih motrišta predstavlja religijsko obrazovanje u Njemačkoj, Austriji, Italiji, Finskoj, Švedskoj, Sloveniji te Bosni i Hercegovini. Posebno je naglašeno stanje religijskog obrazovanja u Republici Hrvatskoj.
S obzirom na globalizaciju, migracijske procese, izbjegličku krizu, kako u Europi tako i u Republici Hrvatskoj, zatim na europske dokumente o interkulturalnom obrazovanju i dokumente Katoličke crkve, istaknuta je snažna potreba da se religijska dimenzija interkulturalnog odgoja i obrazovanja stavi u središte promišljanja. Mnogi autori ističu da religijsko obrazovanje predstavlja važan resurs za ostvarivanje interkulturalnog odgoja i obrazovanja, čija je glavna svrha naučiti živjeti zajedno poštujući drugoga i drukčijega. Religiju se sve više prepoznaje i prihvaća kao važan izvor interkulturalnog obrazovanja, čija snaga oplemenjuje i ohrabruje za suživot s drugim kulturama. U tom svjetlu u ovom e-zborniku se naglašava kako religija posjeduje mudrost i pokretljivost koja ne zanemaruje vlastitu kulturu i identitet, nego upravo pravilna izgradnja vlastite kulture i identiteta biva nošena radošću susreta i interkulturalnog obogaćivanja.
Zbornik Religijsko obrazovanje u interkulturalnoj Europi / Religious Education in Intercultural Europe predstavlja doprinos nastojanju da se promjene i izazove u suvremenom europskom interkulturalnom društvu ne shvaća u prvom redu kao prijetnju, nego kao priliku za susret, dijalog i obogaćujući suživot.The bilingual e-collection of papers titled Religious Education in Intercultural Europe is the result of the International Scientific Conference of the same title, held on September 20, 2021, at the Catholic Faculty of Theology of the University of Zagreb. The conference and the proceedings represent the activities undertaken within the scientific research project RELIGOBRAZ - The Contribution of Religious Education to Coexistence in a Multicultural Society, a project initiated by the Catholic Faculty of Theology, University of Zagreb, and funded by the Croatian Science Foundation.
The collection encompasses twelve papers reflecting on the challenges, difficulties and opportunities of religious education in contemporary intercultural Europe. The papers present religious education in Germany, Austria, Italy, Finland, Sweden, Slovenia, and Bosnia and Herzegovina from various points of view, with special emphasis on the state of religious education in the Republic of Croatia.
Taking into consideration the globalization, migration processes, the refugee crisis, both in Europe and in the Republic of Croatia, as well as the European documents on intercultural education and the Catholic Church documents, these proceedings highlight the great need to put the religious dimension of intercultural education at the centre of reflection. Numerous authors point out the fact that religious education represents a rather important resource for achieving intercultural education, the main purpose of which is to learn to live together, respecting the other and the different. Religion is increasingly recognized and accepted as an important source of intercultural education, whose power ennobles and encourages coexistence with other cultures. In line with that, it is emphasized that religion possesses wisdom and mobility that do not neglect one’s own culture and identity; rather, the proper construction of one’s own culture and identity is carried by the joy of encounter and intercultural enrichment.
This collection of papers, as a whole, represents a contribution to the efforts to stop perceiving change and challenges in the contemporary European intercultural society primarily as a threat, and start perceiving them as opportunities for encounter, dialogue and enriching coexistence
Social Activities of the Catholic Church and Romanian Orthodox Church in Banat Region (Romania) at the Beginning of the New Millenium : perception and impacts
No full textRad pod naslovom „Socijalno djelovanje Katoličke Crkve i Rumunjske pravoslavne crkve u Banatu (Rumunjska) na početku novoga tisućljeća: percepcija i učinci“ nastao je iz konkretne situacije u kojoj žive kršćani, katolici i pravoslavci u Temišvarskoj rimokatoličkoj biskupiji i u Banatskoj pravoslavnoj metropoliji. Teoretska podloga za istraživanje tematike polazi od važnosti i značenja socijalne dimenzije vjere u životu kršćana s posebnim naglaskom na socijalni nauk Katoličke Crkve. Budući da su pravoslavci većinska vjerska zajednica, držali smo potrebnim i zanimljivim uz socijalno djelovanje Katoličke Crkve istražiti i opisati i socijalno djelovanje Pravoslavne Crkve u Banatskoj metropoliji. U prvom poglavlju pod naslovom „Socijalna dimenzija vjere kao polazište za konkretno djelovanje“ iznose se osnovne ideje socijalnog nauka Crkve i temeljna načela karitativno – socijalnog djelovanja pod različitim vidovima. Nakon toga slijede dva poglavlja koja konkretnije obrađuju socijalne akcije Crkve.
Drugo poglavlje pod naslovom „Socijalno djelovanje Temišvarske biskupije u posljednja dva desetljeća“ donosi razgranato i brojnim aktivnostima bogato karitativno i socijalno djelovanje te katoličke biskupije u ovome dijelu Rumunjske od 2000. do 2018. godine. Riječ je o različitim uslugama, socijalnim akcijama, projektima i aktivnostima koje jesu crkvene ali imaju iznimno važno značenje i za rumunjsko društvo. U trećem poglavlju „Socijalne akcije Rumunjske pravoslavne crkve u pokrajini Banat“ donosi opisuje socijalno – karitativno djelovanje Pravoslavne crkve sa svojim specifičnostima i određenih razlika u odnosu na Katoličku Crkvu koja je povezana sa drugim krajevnim Crkvama u Europi posebno u odnosu na karitativne akcije. Četvrto poglavlje „Državne i privatne akcije“ ukratko prikazuje socijalno djelovanje državnih institucija i socijalne usluge na razini nevladinih udruga. U radu se također željelo ukazati na razliku između crkvenih i državnih socijalnih akcija. Upravo zbog toga je bilo važno pokazati kolika je primjenjivost crkvenih socijalnih akcija u odnosu na korisnike – na ljude u potrebama. Drugim riječima, kako korisnici karitativno socijalnih usluga doživljavaju Crkvu, kako Katoličku tako i Pravoslavnu. Pod tim vidom je provedeno empirijsko istraživanje među korisnicima socijalnih usluga s posebnim naglaskom na njihovu percepciju karitativno socijalnih usluga Katoličke i Pravoslavne Crkve u Banatu, u Rumunjskoj. Rezultati istraživanja su veoma zanimljivi i korisni također za daljnje proučavanje i tumačenje jer ukazuju na određene razlike u tome kako katolički i pravoslavni korisnici socijalnih usluga doživljavaju socijalno karitativno djelovanje tih dviju sestrinskih Crkava. Kao zaključak ovoga licencijatskoga rada možemo navesti slijedeće rezultate: postojanje raznovrsnih i složenih socijalnih usluga što ih Crkva provodi, kao i stalna potreba njihova razvoja i poboljšanja što ovisi o trenutnim potrebama i o prilagodljivosti izazovima sadašnjeg društva; značajan i zapažen utjecaj društvenih akcija što ih je Crkva poduzela u životu korisnika socijalnih akcija; izravna povezanost života vjere s kvalitativnom socijalnom djelatnošću; doprinos duhovnom životu suvremenog čovjeka po karitativno socijalnim akcijama unutar i izvan Crkve.The paper entitled, Social Activities of the Catholic Church and Romanian Orthodox Church in Banat Region (Romania) at the beginning of the New Millennium: Perception and Impacts" was born out of the specific situation of Christians, both catholic and orthodox, in the Roman-Catholic Diocese of Timișoara and in the Orthodox Metropolis of Banat. The theoretical basis for the present research starts from the importance and significance of the social dimension that faith has in the life of Christians, with a particular focus on the social doctrine of the Catholic Church. Since the orthodox are the majority religious community, we found it necessary and interesting, in addition to the social activities of the Catholic Church, to explore and describe the social activities of the Orthodox Church within the Metropolis of Banat. The first chapter, entitled "The social dimension of faith as a starting point for concrete action", presents the basic ideas of the Church's social doctrine and the basic principles of social and charitable activity in various forms. This is followed by two chapters dealing more specifically with the Church's social activities. The second chapter entitled "Social activities of the Diocese of Timisoara in the last two decades" brings to the fore a rich branch and numerous charitable and social activities of the Catholic Diocese in this area of Romania from 2000 to 2018. These represent various services, social actions, projects, and activities of the church, but also extremely significant for the Romanian society. The third chapter "Social actions of the Romanian Orthodox Church in the Banat region" describes the social and charitable activities of the Orthodox Church with its specificity and certain differences in relation to the Catholic Church, which is linked to other local Churches in Europe, especially regarding charitable actions. The fourth chapter "Social actions of state and private institutions" briefly presents the social activities of state institutions and social services of non-governmental organizations. The paper also sought to highlight the difference between the social actions of the church and those of the state. This is why it was important to show the applicability of the church's social actions in relation to the beneficiaries - people in need. In other words, the way in which beneficiaries of charitable social services perceive the Church, both the catholic and the orthodox. In this regard, an empirical study was conducted among beneficiaries of social services, with a special focus on their perception of social services and charitable actions carried out by catholic and orthodox churches in Banat, Romania. The results of the research are very interesting and useful for further studies and interpretations, as they indicate certain differences in the way catholic and orthodox beneficiaries of social services experience the charitable-social action of these two sister Churches. As a conclusion of this bachelor’s thesis, I can indicate the following results: the existence of diverse and complex social services provided by the Church and the constant need to develop and improve them according to current needs and adaptability to the challenges of today's society; the significant and visible influence of the social actions undertaken by the Church in the lives of the beneficiaries of social services; the direct link between the life of faith and qualitative social activity; the contribution to the spiritual life of modern man through charitable social actions both within and outside the Church
Understanding of the Homeland and the Tasks of Secular Rulers in the Liturgical Euchology and Rituality
No full textRad istražuje na koji je način carski rimski ceremonijal utjecao na rimsku liturgiju, kako srednjovjekovna liturgija vidi uređenje ljudskoga društva te analizira koje zahtjeve Crkva u današnjoj liturgijskoj euhologiji stavlja pred svjetovne vladare.
Rad je podijeljen na pet poglavlja. Prvo poglavlje iznosi svetopisamske i patrističke naglaske o uređenju zemaljske domovine te o zadaćama i odnosima vladara i njihovih podanika. Drugo poglavlje donosi sustavan pregled među-sobnog utjecaja carskoga (rimskoga) i obrednosti rimske liturgijske tradicije. U trećemu su poglavlju analizirani liturgijski tekstovi rimske liturgije srednjega vijeka s ciljem uočavanja vlastitosti koje kršćanska misao i duhovnost pridije-vaju svjetovnim vladarima. Četvrto poglavlje donosi povijesni kontekst kru-nidbi i liturgijsko razumijevanje simbola i gesti krunidbi u srednjemu vijeku. Posljednje poglavlje donosi obradu današnjih rubrika i euholoških tekstova u misama za domovinu i državne vladare. Metode uglavnom primijenjene u ovome radu su: povijesna metoda, analitička metoda, deskriptivna metoda, metoda sinteze te komparativna me-toda. Cilj je rada otkriti koje slike rabi srednjovjekovna, a koje današnja litur-gijska euhologija u govoru o uređenju svijeta i ljudskoga društva te u govoru o zadaćama onih kojima je povjerena odgovornost upravljanja. Cilj je i dati od-govor u kojoj su mjeri ceremonijali carskih i drugih vladarskih dvorova utjeca-li na oblikovanje stare rimske liturgijske tradicije, a u kojoj je mjeri liturgija povjeravanja svjetovnih službi (primjerice krunjenje cara ili kralja) promicala vrjednote pravednoga (kršćanskoga) društva. Euhologija srednjovjekovnih liturgijskih knjiga pruža obilje slika kojima Crkva izriče kako promatra svjetovne vladare te koje zadaće povjerava njiho-voj službi (briga za vlastito spasenje, briga za kraljevstvo i briga za Crkvu i njezinu zadaću). Današnja je euhologija, iako skromnija, u tome vidu zadržala osnovne konstante u poimanju općega dobra, vladarskih zadaća i brige za društvo.The aim of this paper is to find out to what extent the ritual elements of the ancient Roman imperial court are connected with the honors found in the early liturgy of the Roman rite and which images are used by medieval and modern liturgical euchology in the discourse on the world order and human society. As well as giving an answer to what extent the liturgy of the crowning of secular rulers promotes the value of a fair (Christian) society. The paper describes the way the old Roman ceremonial influenced the Roman liturgy, and how the medieval liturgy understands the structure of human society and compares it with modern euchology and rituality. By doing so, it reveals the demands the Church puts in front of the secular rulers. The work is divided into five chapters. The liturgy of the Catholic Church during its historical development took shape in a multitude of Western and Eastern ritual traditions, and in Western Christianity, the Roman rite prevailed over other Western ritual traditions. The name itself indicates the great connection of the Roman rite with the culture of Rome in whose territory this rite originated and developed. The liturgy is always created in a certain culture, it is used, it is grafted into it and it cannot be missed. Although it speaks of the afterlife and mediates the realization of a long-ago historical-saving event in the reality of the Church that celebrates, the liturgy necessarily takes over the elements of culture and with them anticipates the hereafter, God's eternity, enabling the realization of the eternal in time. The first chapter presents biblical accounts of the tasks and duties of rulers and presents biblical texts that teach how to view the earthly and the heavenly homeland, as well as the Christian obligations that came from rulers and for the homeland. In addition, the chapter brings the texts of the Church Fathers, which elaborate on the theme of the homeland, the obligations of people to the rulers, and what is Christian ruling and public service. The second chapter provides an overview of the strong connection between the Roman imperial ceremony and the development of the Roman liturgical tradition, especially from the fourth to the sixth century. The second part of the chapter deals with ritual elements taken from culture during the Middle Ages. The secular ruler is addressed in church writings and correspondence by numerous names and titles; biblical sometimes, but always very commendable. This indicates how the Roman bishops believe that emperors and kings deservedly exercise power. The liturgical books of the Middle Ages preserve prayer texts that contain numerous images describing secular rulers. This is read mainly in euchological patterns that accompany coronations or other forms of entrusting authority and in masses for the king or emperor, while ritual columns bring elements that reveal the understanding of the ruling. The third chapter highlights these images and explains them in the context in which they were created. These images are of great importance for understanding the relationship between church and secular authorities at the time, and thus reveal the Christian vision of the world, society, social order, and expectations set for the rulers. Consequently, the paper brings parts of the texts that mention the tasks entrusted to the rulers. Medieval Sacramentaries, Ordines Romani, and Pontificals abound in such texts and emphasize the virtues expected of secular rulers. Some of these tasks are also found in other places: for example, in prayers for rulers on Good Friday or in Praises. The fourth chapter brings the historical context of medieval coronations and the specific circumstances that influenced the development of the liturgical rites. The paper lists lavish gestures, symbols, and ways of entrusting secular authority. In these gestures, a deeper meaning is found, and in the symbols a reminder of the promises and tasks the ruler has. The paper deals in more detail with the use of symbols of secular rulers in the liturgy and their meaning, and then the symbols are connected and theologically their correlation is read. The chapter elaborates in particular on the mutual takeover of garments into the papal liturgy and vice versa (the ruling takeover of some gestures or objects that originally belonged to the religious world). The work shows a great crossover of honorary and accompanying elements in the court and liturgical rites. The fifth, and last, chapter deals with the documents of the highest Church authority of the 19th and 20th centuries, which teach the faithful how to shape the worldly homeland. Given that the liturgy is the source of Chris-tian inspiration and action, it is in it that the main inspirations are found for those who take responsibility and honor for the management of the human community. The liturgy has a constitutive task in that part of human life as well. In the current liturgical books, we seek descriptions of the homeland and rulers and their tasks.
The methods that will be applied in this paper are: historical method, analytical method, descriptive method, synthesis method, and the comparative method. The method of synthesis and the comparative method underlies the final synthesis and in drawing conclusions. The work proves the strong association of ancient Roman ceremonies with the liturgical Roman rituals, as well as the numerous links of the court proto-col with the pontifical liturgy of the Middle Ages. The euchology of medieval liturgical books provides an abundance of images in which the Church presents how she observes the secular rulers and their tasks: caring for their own salvation, caring for the kingdom, and caring for the Church and her task. Today's euchology, although more modest, has retained basic constants in the notion of the public good, governmental tasks, and concern for society
Pastoral Care of Mentally Ill Adults in the Republic of Croatia
No full textPastoral bolesnika bremenito je područje crkvenog djelovanja koje zahtijeva neprestano promišljanje i razlučivanje aktualnog stanja u kontekstu promjena koje nudi suvremeno društvo. U fokusu znanstvenog istraživanja doktorskog rada nalazi se pastoral psihički oboljelih osoba u svjetlu današnjih društveno-socijalnih prilika. Radom se nastoji ukazati na potrebu sustavnog i organiziranog pastorala psihički oboljelih osoba. Doktorski rad Pastoral psihički oboljelih odraslih osoba u Republici Hrvatskoj koncipiran je u četiri poglavlja. Premda je središnja tema ovog rada pastoral psihički oboljelih osoba, potrebno je bilo stvoriti širi kontekstualni okvir koji se odnosi na govor o zdravlju i bolesti u biblijskom kontekstu i kontekstu suvremenog društva. Prvo poglavlje polazi od predstavljanja biblijskog poimanju zdravlja te ukazuje se osnovne karakteristike psihičkih poremećaja depresije, shizofrenije i posttraumatskog stresnog poremećaja. Drugo poglavlje najprije predstavlja razumijevanje zdravlja u suvremenom društvenom kontekstu, a zatim organizaciju skrbi za psihički oboljele osobe koja se ostvaruje u zdravstveno-socijalnim ustanovama u Republici Hrvatskoj. Treće poglavlje metodom teološko-pastoralnog razlučivanja polazi od sakramentalnog izvorišta pastorala bolesnika te u svjetlu glavnih elemenata sakramenata propituje mogućnosti aktivnog sudjelovanja psihički oboljelih osoba u životu Crkve. Poseban naglasak stavljen je na aktualnu pastoralnu praksu koja je prisutna u bolnicama i ustanovama socijalne skrbi te doprinos pastoralu psihički oboljelih odraslih osoba koji se prepoznaje u radu crkvenih bračnih i obiteljskih savjetovališta u Republici Hrvatskoj. U prvom dijelu četvrtog poglavlja izložena je dinamična narav pastorala psihički oboljelih osoba kako bi se, u drugom dijelu istog poglavlja, na temelju teološko-pastoralnog razlučivanja, ispitale pretpostavke glede pastorala psihički oboljelih osoba te prepoznali izazovi za pastoralno djelovanje. Donošenje perspektiva za pastoralno djelovanje usmjereno je prema ostvarivanju i unaprjeđenju pastorala psihički oboljelih osoba.In caring for the sick, the Church, in its activities, is faced with many different situations from the lives of the afflicted. Different perceptions on health and disease, the complexity of approaching patients burdened with various illnesses, cooperation with medical staff, and communication with the families of the sick are the structure behind these multifarious pastoral activities. Pastoral care of the ill is a challenging sphere within the Church, requiring continuous reflection and discernment of the current state in terms of developments offered by modern society. The focus of the scientific research in this doctoral thesis is the pastoral care of the mentally ill in society and the opportunities society offers, which enables this study to address issues directly related to unveiling perspectives of church activities in this area of pastoral care.
The doctoral thesis Pastoral Care of Mentally Ill Adults in the Republic of Croatia is divided into four chapters. Although the central theme of this paper is the pastoral care of the mentally ill, it was necessary to set up a broader contextual framework related to the communication of health and disease as determining factors in human life as a whole. It encompasses the biblical description of health and illness, which opens with the concept of man as God’s creation and the understanding of health and illness from our contemporary point of view, and relies on the concept of man as seen and represented in today’s society. In order for the research results to remain within the scope of this work, the study is limited to those experiences that directly deal with the objective of this work and examines the current state of pastoral care of mentally ill adults in the Croatian health system today. The first chapter, Mental Health and Mental Illness in Light of the Theology of Health and Illness, opens with the theology of health and illness centered around the biblical notion of health and these two inseparable realities of existence and explores mental health and mental disorders in this context. All those involved in the pastoral care of the mentally ill – medical staff included – will face not only religious matters, but also questions concerning the origin of the disease, and will find themselves in situations where they will be able to answer them. This chapter highlights the basic characteristics of the following mental disorders: depression and schizophrenia. The criteria for choosing specifically these disorders are their high incidence and complexity of treatment. Because this paper is focused on the current state in Croatia, it shall describe elements of post-traumatic stress disorder as a consequence of the Homeland War, present to this day, and its permanent side effects on Croatian veterans and their families, but also other civilians who have suffered numerous traumas. To understand mental disorders and for the sake of clarity of research, this chapter will draw attention to key concepts and terms related to the concept of mental illness. The second chapter, Position and Role of People with Mental Disorders in Today’s Social Context, is about understanding health and illness as we see it today. Also presented are difficulties directly related to impaired mental health. In this sense, the social environment of the mentally ill poses great challenges for the organization of medical and other care, especially because of the stigma and prejudice that are deeply rooted in all levels of society. Discrimination and stigmatization of the mentally ill often lead to internalization of the stigma, or self-stigmatization, which makes it difficult to lead a life inequality, and hinders the functioning and integration of mentally ill people into the community. The third chapter, Theological-Pastoral Discernment of the Current State of Pastoral Care of Mentally Ill Adults, is based on the sacramental source of pastoral care of the sick, the main elements of which assess opportunities for active participation of the mentally ill in the life of the Church. From a theological-pastoral view, the pastoral care of mentally ill persons calls for the involvement of the Church community in the salvation of souls, through the proclamation of the Word, liturgy, and prayers, as well as service and witness of Christian charity. These dimensions thus act as the structural walls of the Church’s holy community and are indispensable elements of theological-pastoral discernment. Particular emphasis is placed on today’s pastoral care in hospitals and welfare centers. The work of church marriage and family counseling centers in the Republic of Croatia has also been recognized in the pastoral care of the mentally ill. The final, fourth chapter, is entitled Perspectives of Pastoral Care of Mentally Ill Adults. The first part presents the dynamics of pastoral care of the mentally ill. The essence of a pastoral encounter with a mentally ill person is always Jesus and his approach to the sick, as a fundamental determinant in the encounter between them and the Church. To understand the condition of the mentally ill, in highlighting the positive effect of interdisciplinary dialogue, we reach a recommendation for action and recognize the challenges of pastoral action with the mentally ill. One opportunity for action is hospital pastoral care. It takes place in a specific environment and as such contributes to reducing tensions between psychiatry and religion, and becomes the place to strengthen Christian faith and hope in the lives of the mentally ill. Pastoral care of the mentally ill should also direct attention to unraveling the possibilities a sick person has to overcome everyday difficulties. In other words, pastoral care for the mentally ill must gear towards helping discover healthy potentials that every person possesses, regardless of their mental disorder. Through service and witness to Christian charity, doors open to integrating the sick into the community of faith and life and contributing to its quality. In this sense, a perspective of action that may contribute to the pastoral care of the mentally ill ought to be carried out within religious congregations, especially those whose charism, guided by Jesus Christ, have devoted their lives to serving the sick. The pastoral care of the mentally ill necessitates a relationship that is reflected in the link between the mentally ill, their families, and the parish community. Regarding the assigned objective of the research, scientific-theological analyses examined the dynamics of a pastoral approach to the sick, and in light of today’s social circumstances pointed to the possibilities of finding opportunities for action. Pastoral care, as part of a holistic approach to the treatment of the mentally ill, requires an evangelization of the sick and the community as a whole and addresses quality of life according to the Christian understanding of health and disease. Providing pastoral care for mentally ill adults calls for a variety of interactive approaches that work together towards recovery, and promote the quality of life of the mentally ill. It is necessary, therefore, to develop suitable pastoral models, to strengthen and broaden existing ones, and to enable the sick to grow in faith, despite their illness and lack of mental and often physical strength. With this in mind, it is important to continuously acknowledge human dignity and emphasize that no one is any less human because of their illness. Even in sickness and reduced mental or physical strength, man is created in the image of God, with inalienable value and dignity, and holds a place in society and community of the people of God – the Church
The Progress of the Formation of the Post-synodal Exhortation Amoris Laetitia – The Joy of Love with Regard to the Question of Admission to the Sacraments of Divorced and Civilly Remarried
No full textOvaj rad analizirao je crkvene dokumenate, teološke radove i službene nagovore koji su u bitnome utjecali na nastanak apostolske pobudnice Amoris laetitia. Premda sa nerazrješivost ženidbe ne dovodi u pitanje u Tradiciji Crkve, Origen i Bazilije priznaju praksu lokalnih Crkava koje su tolerirale drugu ženidbu za života prvog supružnika uz mogućnost pričesti u određenim okolnostima iako su svjesni da je to u suprotnosti sa Svetim pismom. Crkveni sabori ne dopuštaju drugu ženidbu za života supružnika, no sinode u Verberieu i Compiègneu od druge polovice 8. st. to dozvoljavaju u slučaju preljuba i nemoralnih radnji, uz poziv na apstinenciju i nedužnoj strani. Tridentski sabor (1563.) je potvrdio prethodne sabore (Lyion i Firenca) o tome da nije dozvoljeno u isto vrijeme imati više žena. Pravoslavne Crkve načelom oikonomije dopuštaju drugu ženidbu jer se razvod temelji na moralnoj a ne samo fizičkoj smrti bračne veze. Kardinal Walter Kasper predložio je za današnje vrijeme tumačenje Josepha Ratzingera glede pričesti rastavljenih i civilno vjenčanih koje je nadahnuto Bazilijevim stajalištem i čiji se opis uvjeta i okolnosti u bitnome nalazi u Amoris laetitia. Instrumentum laboris (2014.) izvještava da „među svećenstvom prevladava tendencija da se problem riješi jednostavnim udovoljavanjem zahtjevu za pristup sakramentima.“ Neki sinodski oci su se izjasnili za mogućnost pripuštanja sakramentima pod točno određenim uvjetima u Relatio synodi (2014.). Veritatis splendor u broju 81 kaže da „okolnosti ili nakane nikada neće moći jedan čin po svojem predmetu unutarnje nečastan pretvoriti u 'subjektivno' častan čin ili čin koji se može braniti kao izbor“, no primjer Kongregacije za nauk vjere u Deklaraciji o eutanaziji (1980.) govori za „narav ubojničkog čina koji je po sebi uvijek nedopustiv“ (što znači da je čin: u sebi zao ili intrinsece malum) da „zbog produljenih ili nepodnošljivih bolova, zbog motiva čuvstvenog reda ili zbog raznih drugih razloga (...) osobna odgovornost i može biti smanjena ili čak posve uklonjena“. Amoris laetitia u broju 302 kaže da „negativan sud o objektivnoj situaciji ne uključuje sud o ubrojivosti ili krivnji dotične osobe.“ Odgovor na pitanje dozvole pripuštanja sakramentima rastavljenih i ponovno civilno vjenčanih nije izrijekom naveden u glavnom tekstu Amoris laetitia, već papa Franjo u broju 305, govoreći onima „koji žive u 'neredovitim situacijama'“, kaže da „zbog uvjetovanosti i olakotnih čimbenika, moguće je da u objektivnoj situaciji grijeha – u kojoj ne postoji uopće ili dijelom subjektivna krivnja – osoba može“ primiti „pomoć Crkve“ koja je objašnjena u bilješci 351 kao „pomoć sakramenata“, gdje se još spominje „ispovjedaonica“ i „euharistija“.This thesis has analysed ecclesiastical documents, theological thesis and official lecture which had a big influence on the making of the apostolic exhortation Amoris laetitia. Even though the indissolubility of marriage is unquestionable in the Church's tradition, Origen and Basil accepted that local churches have tolerated a second marriage during the first spouse's lifetime with the possibility of communion under specific circumstances while being aware that it is opposed to the Holy Scripture. Church councils do not allow a second marriage during the first spouse's lifetime, but synods in Verberie and Compiègne have allowed it since the second half of the 8th century in case of infidelity and immoral acts with an appeal to abstinence of the innocent spouse. The Council of Trent (1563) approved of previous councils (Lyion and Florence) when it comes to not being allowed to have more wives at the same time. Orthodox churches allow a second marriage by the principle of oikonomia due to the fact that divorce is not only based on physical, but also on moral death of the union. Cardinal Walter Kasper proposed Joseph Ratzinger's interpretation regarding the communion of divorced and civilly married people which is inspired by Basil's point of view and whose description of the conditions and circumstances can be found in Amoris laetitia. Instrumentum laboris (2014) reports that ''the prevailing tendency among some of the clergy is to resolve the issue by simply complying with the request for access to the sacraments''. Some synod fathers spoke about the possibility of receiving sacraments under precisely specified circumstances in Relatio synodi (2014) which preceded Amoris laetitia. Veritatis splendor in number 81 states that ''circumstances or intentions can never transform an act intrinsically evil by virtue of its object into an act 'subjectively' good or defensible as a choice'', but the example of the Congregation for the Doctrine of the Faith in Declaration on Euthanasia (1980) states that ''the nature of this act of killing, which will always be in itself something to be rejected'' (which means that the act is: in itself evil or intrinsece malum) and that ''by reason of prolonged and barely tolerable pain, for deeply personal or other reasons (...) the guilt of the individual may be reduced or completely absent''. Amoris laetitia in number 302 states that ''a negative judgment about an objective situation does not imply a judgment about the imputability or culpability of the person involved''. There are distinguishing mitigating circumstances regarding the second marriage between divorced people according to number 298 Amoris laetitia (a second union consolidated over time, with new children, proven fidelity, generous self giving, Christian commitment, a consciousness of its irregularity and of the great difficulty of going back without feeling in conscience that one would fall into new sins).
Amoris laetitia in number 300 issues a examination of conscience (The divorced and remarried should ask themselves: how did they act towards their children when the conjugal union entered into crisis; whether or not they made attempts at reconciliation; what has become of the abandoned party; what consequences the new relationship has on the rest of the family and the community of the faithful; and what example is being set for young people who are preparing for marriage.) Number 300 Amoris laetitia, which talks about the divorced and civilly married, states points of view in favour of avoiding double moral standard and the danger of misunderstanding in case of which every priest can arrange sacramental benefits: responsible personal and pastoral discernment of particular cases in order to recognise the level of responsibility which is different for each case because the consequences or the impacts of some rule do not always necessarily need to be the same. This is also the case with regard to sacramental discipline, since discernment can recognize that in a particular situation no grave fault exists (cf. Evangelii Gaudium, no. 44 and 47). Priests have the duty to accompany the divorced and remarried in helping them to understand their situation according to the teaching of the Church and the guidelines of the bishop because of the examination of conscience concerning the spouse and children from the sacramental marriage and new civil marriage. Observing and distinguishing while talking with the priest in foro interno helps them to become aware of their new state in front of God and to make the right judgement about obstacles to more complete involvement in the life of the Church. The answer to the question of divorced and civilly married people receiving sacraments is not clearly indicated in the main text Amoris laetitia, yet Pope Francis states that at number 305 by saying that ''because of forms of conditioning and mitigating factors, it is possible that in an objective situation of sin – which may not be subjectively culpable, or fully such – a person can'' receive ''the Church’s help'' which is explained in the note 351 as ''the help of the sacrament'' where ''the confessional'' and ''the Eucharist'' are also mentioned
Current doctrinal and theological positions in the Catholic and Orthodox church regarding interconfessional common prayer : the research licentiate thesis
No full textNa interkonfesionalnim zajedničkim molitvama dolazi do susreta kršćana različitih denominacija, medu njima i katolika i pravoslavnih. Molitva koja se već danas prakticira u ekumenskom odnosima očituje duhovnu povezanost kršćana i pokazuje da je duhovnosakramentalna baština koja kršćane međusobno povezuje veća od povijesnih i jurisdikcijskih okolnosti koje ih razdvajaju. Ipak valja imati u vidu da okupljanja na zajedničku molitvu pojedini predstavnici ili zajednice kršćana katkada ne doživljavaju kao „zajedničku” molitvu, nego kao molitvu „na istome mjestu i u isto vrijeme", ponekad i sa obrazloženjem da ona „nije usmjerena prema istome Bogu" i stoga ne može biti kvalificirana kao zajednička. Takve stavovi i izjave dolaze i iz pravoslavne crkve i izazivaju zbunjenost, osobito medu vjernicima koji prakticiraju molitvu s kršćanima iz drugih crkava. No, osim iz pravoslavnih sredina takvi ili bliski stavovi mogu se katkada čuti i iz nekih drugih kršćanskih crkava i crkvenih zajednica. Ovaj rad želi istražiti i samu službenu doktrinu i teološke stavove i izjave koji izražavaju bilo suzdržavanje bilo potpuno odbijanje prakse zajedničke interkonfesionalne molitve, stavljajući težište osobito za naš konkretni kontekst relevantne novije očitovane stavove i izjave katoličke i pravoslavne crkve, te njihovih teologa i crkvenih autoriteta. Cilj ovog istraživačkog licencijatskog rada je dati znanstvenom metodologijom utvrđenu realnu i objektivnu sliku o mogućnosti i naravi „zajedničke molitve” u ekumenskom dijalogu, odnosno na zajedničkim molitvenim susretima gdje se odvija određeni, unaprijed utvrđeni oblik zajedničkog bogoštovlja. Rad će dakako osvijetliti što katolička crkva i njeno Učiteljstvo omogućuje vjernicima u pogledu zajedničke molitve s drugim kršćanima te na koji se način u dokumentima katoličke crkve govori o zajedničkoj molitvi. Ovaj istraživački licencijatski rad je u postupnom ostvarenju, a završetak cjelokupnog istraživanja planiran je u daljnjem tijeku razvoja ovog znanstvenog rada prema doktorskoj disertaciji. U tom smislu, ovaj rad, osobito izjave crkvenih autoriteta i teologa pravoslavne crkve, bit će detaljno istražen u daljnjem postupku pisanja i razvitka ovog licencijatskog rada.At inter-confessional joint prayers, Christians of different denominations meet, among them Catholics and Orthodox. Prayer, which is already practiced today in ecumenical relations, reveals the spiritual connection of Christians, and shows that the spiritual-sacramental heritage that connects Christians is greater than the historical and jurisdictional circumstances that
separate them. However, it should be borne in mind that gatherings for common prayer are sometimes not perceived by individual representatives or Christian communities as "common" prayer, but "only" as a prayer "in the same place and at the same time", sometimes with the explanation that it is "not directed towards the same. Such attitudes and statements also come from the Orthodox Church and cause confusion, especially among believers who practice prayer with Christians from other churches. But, except Orthodox backgrounds, such or close attitudes can sometimes be heard. and from some other Christian churches and ecclesial communities. The licentiate thesis seeks to explore both official doctrine and theological views and statements expressing either abstinence or outright rejection of the practice of common interfaith prayer, focusing on the more recently relevant Catholic the Orthodox Church, and their theologians and church authorities.
The aim of this research licentiate thesis is to give a scientific methodology a realistic and objective picture of the possibility and nature of "common prayer" in ecumenical dialogue, or at joint prayer meetings where a certain, predetermined form of common worship takes place. The paper will, of course, shed light on what the Catholic Church and its Magisterium allow
believers to pray together with other Christians and how Catholic Church documents speak of common prayer. This research licentiate thesis is in gradual realization, and the completion of the entire research is planned in the further course of the development of this scientific work according to the doctoral dissertation. In this sense, this work, especially the statements of ecclesiastical authorities and theologians of the Orthodox Church, will be explored in detail in the further process of writing and developing this licensed work
The Celebration of the Lord's Passion on Good Friday : licentiate thesis
No full textU ovom se radu istražuje bogoslužje Velikoga petka Muke Gospodnje u Rimskoj liturgiji, od svojih početaka do danas. Odabir teme rada išao je za tim da na što jednostavniji način prikaže povijesni razvoj obreda Velikog petka koji su u sebi kroz povijest, a tako i danas, bili dio cjeline Vazmenoga trodnevlja koji slavi spomen na Kristov pashalni misterij kao vrhunca Božje objave u Isusu iz Nazareta. Jedan od najvažnijih motiva odabira teme jest u posebnosti proslave spomena vazmenog otajstva muke, smrti i uskrsnuća kojeg Crkva slavi još od svojih početaka, najprije u nedjeljnoj euharistiji, a potom, od sredine 2. st., i u zasebnim obredima uoči Vazma. Drugi motiv nalazi se u činjenici kako je ovo jedini aliturgijski dan crkvenoj (liturgijskoj) godini kada Crkva ''apstinira'' od slavlja euharistije u kojoj se slavi nekrvna Kristova žrtva, dok se u obredima Velikog petka Crkva spominje upravo Kristove krvne žrtve. Kao treći motiv želi se istaknuti ljepota samog obreda koji odiše bogatom simbolikom i molitvama izrazite teološke dubine. U prvom smo dijelu istražili najranije liturgijski izvori: Egerija, Ćiril Jeruzalemski, zatim rimske liturgijske knjige od VI. do XVI. st.: Ordines Romani, sakramentari, pontifikali (X.-XII. st.), te prvi misali. Drugi dio donosi analizu bogoslužja Velikoga petka Muke Gospodnje prema Misalu Pija V. iz 1570. kao i analizu njegove ovisnost o ranijim izvorima. U trećem smo dijelu istražili bogoslužje Velikoga petka Muke Gospodnje koje je reformirao Pio XII. 1955. godine i koje je bilo na snazi do 1970. Analizirali smo i liturgijske tekstove ovoga bogoslužja na hrvatskom jeziku. Četvrti dio posvećen je istraživanju bogoslužja Velikoga petka Muke Gospodnje prema važećem Misalu Pavla VI. iz 1970. godine, a u petom poglavlju obradili smo izabrana posebna pitanja: varijacije Sveopće molitve, potom pitanje pričesti na Veliki petak kroz povijest, zatim pobožnost Križnog puta i „Božjeg groba“. Vidljivo je kako obred Velikog petka kroz povijest nije imao nekih „revolucionarnih“ promjena, iako je svaka reforma donijela nešto novo. Ipak, obred je u svojoj strukturi ostao isti. Razlog se tome možda nalazi i u tome kako su vjernici „ljubomorno“ čuvali ono što su prepoznali u uzvišenom značenju obreda Velikog petka i to uščuvali do danas, iako se ne može zanemariti i ganutljiva ljepota s jedne, i jednostavnost obreda s druge strane, kojima odiše bogoslužje Muke na Veliki petak. U tom smislu možemo reći kako je današnji obred Muke Gospodnje, od svih dosadašnjih, najkvalitetniji jer pokazuje najispravnije teološko, ekleziološko i liturgijsko shvaćanje Muke Gospodnje, po kojoj je Isus Krist uništio smrt – 10 baštinu grijeha Adamova, koja prelazi na sve naraštaje – i obnovio u nama grijehom narušenu posvetnu milost, kako moli drevna uvodna molitva u bogoslužju Velikoga petka.This paper analyses liturgy of the Passion of Our Lord Jesus Christ on Good Friday in Roman liturgy since its origins until today. The aim of the paper is to give a simple overview of historical development of Good Friday ceremony, as a part of the Easter Triduum that celebrates Christ’s paschal mystery as the peak of God’s proclamation in Jesus from Nazareth. One of the most important motives in topic selection has been particularity of celebration of Passion, Death and Resurrection that Church celebrates from its beginnings. First celebrations have been on Sunday Eucharist and from the middle of 2nd century in separate ceremonies prior to Easter. The second motive is related to the fact that this is the only day in church (liturgical) year without liturgy. This is because Church is abstaining from Eucharist celebration devoted to Christ’s non-blood sacrifice, while Good Friday liturgy is devoted exactly to Christ’s Blood Sacrifice. As the third motive, we would like to point out the beauty of ceremony rich in symbolism and theological depth prayers. First part of the paper is related to analysis of earliest liturgical sources: Egerius, Cyril of Jerusalem, Roman liturgical books from VI to XVI century: Ordines Romani, sacramentaries, Roman pontificals (X-XII century) and first Missals. Second part of the paper analyses liturgy of the Passion of Our Lord Jesus Christ on Good Friday according to Missal of Pius V from 1570, as well as its connection to previous sources. Third part analyses liturgy of the Passion of Our Lord Jesus Christ on Good Friday as reformed by Pius XII in 1955 and that has been in use until 1970. We have analysed liturgical texts on Croatian language as well. Fourth part analyses liturgy of the Passion of Our Lord Jesus Christ on Good Friday according to Missal of Paul VI dating in 1970. Fifth part of the paper is related to special issues: variations of Prayer of the Faithful, historical overview of Communion on Good Friday, Way of the Cross and “Tomb of Christ”. It may be noticed that although every reform brought new elements, the Good Friday liturgy has not been dramatically changed throughout history and liturgy remained the same in its structure. One of the possible explanations for this may be the fact that the faithful have “jealously” taken care of what they recognized in Good Friday liturgy and its magnificence. On the other hand, one may not neglect touching beauty and simplicity of Good Friday liturgy. With this on mind, we may conclude that today’s liturgy of the Passion of Our Lord Jesus Christ on Good Friday is the most quality one due to its most accurate theological, ecclesiological and liturgical understanding of the Passion of Our Lord Jesus Christ. In it He destroyed death, brought to the world through Adam and transferred on future generations, and renewed in us the Consecrated Mercy, as prayed in ancient Good Friday entrance prayer
Fundations and fundation masses canons of Zagreb chapter from 1750 to 1900 : licentiate thesis
No full textZaklade su jedan od najstarijih oblika karitativnog djelovanja, stoga što je pomaganje potrebitima od davnina ukorijenjeno u Crkvi i u društvu, tako je jedan od poznatih oblika zaklada i misna zaklada ili altarija, kojom su ostavljane donacije od ostavitelja crkvi, odnosno određenom olatru na kojem su se služile mise za pokojnika. Osim ove vrste zaklade raširene su i zaklade za siromašne, bolesne, udovice, đake, studente i druge u potrebi. Priliku za pomaganjem nisu propuštali svećenici, koji su često, osim spomenutih misnih zaklada, osnivali razne zaklade za potrebite u društvu, bilo da su to činili za života ili ostavljajući svoju imovinu nakon smrti u te nakane. Tako su činili i kanonici Zagrebačkog kaptola, a o tome postoji i zapisi u dokumentima koji se čuvaju u arhivima. Tako se u Nadbiskupijskom arhivu u Zagrebu nalaze i oporučni spisi kanonika Zagrebačkog kaptola iz kojih je vidljivo na koji način je raspoređena njihova imovina, često donirana potrebitima ili ostavljena za zaklade ili zakladne mise.
Velik je doprinos kanonika Zagrebačkoga kaptola koji su putem zaklada i zakladnih misa novčano pomagali obnovu crkava Zagrebačke biskupije/nadbiskupije, stipendirali siromašne đake i potpomagali siromašne, kao i niz drugih aktivnosti. Tako su njihovom zaslugom obnovljene i popravljene mnoge crkve, izrađeni oltari, kupljene orgulje, slike, kipovi, zvona i liturgijski predmeti za crkve na području Zagrebačke biskupije/nadbiskupije, ali i šire. Isto tako često su osnivali ili potpomagali izgradnju bolnica, učilišta, ubožnica, knjižnica i drugih značajnih institucija koje su doprinosile razvoju kulture i znanosti, te opstojnosti hrvatskog jezika i pisma. Stoga njihov značaj nije usmjeren samo na pojedince nego na širu zajednicu u vremenu u kojem su živjeli. U ovom radu donesen je pregled kanonika Zagrebačkoga kaptola koji su u drugoj polovici osamnaestog i tijekom devetnaestog stoljeća osnivali misne, stipendijske i druge zaklade, kao i uvid u neke oporučne spise kanonika.Foundations are one of the oldest forms of charitable activity, because helping the needy since ancient times is rooted in the Church and in society, so one of the known forms of foundations and mass foundations or altars, which left donations from the deceased to the church, or a certain olater on which masses were served for the deceased. In addition to this type of foundation, foundations for the poor, sick, widows, students and others in need are also widespread. The opportunity to help was not missed by priests, who often, in addition to the aforementioned mass foundations, established various foundations for the needy in society, whether they did so in their lifetime or leaving their property after death in these intentions. So did the canons of the Zagreb chapter, and there are records of it in documents kept in archives. Thus, the (Arch)diocese archives in Zagreb also contain the willary writings of the canons of the Zagreb chapter, which show how their property is distributed, often donated to the needy or left for foundations or foundation masses. A great contribution is made by the canons of the Zagreb chapter who, through foundations and foundation services, financially assisted the restoration of the churches of the Zagreb (Arch)diocese, scholarships for poor students and supported the poor, as well as a number of other activities. Thus, many churches, altars, purchased organ, paintings, statues, bells and liturgical objects for churches in the area of the Zagreb (Arch)diocese and beyond have been restored and repaired. They also often established or supported the construction of hospitals, institutions, workhouses, libraries and other significant institutions that contributed to the development of culture and science, and the survival of the Croatian language and script. Therefore, their significance is not only directed at individuals, but at the wider community in the time in which they lived. In this paper, an overview of the canons of the Zagreb chapter was adopted, which in the second half of the eighteenth and during the nineteenth century established mass, scholarship and other foundations, as well as an insight into some willful writings of the canons
An example of a literary genre of liturgical exposition in the Croatian Glagolitic Vinodol miscellanea (HAZU IIIa, 15) : licentiate thesis
No full textKnjiževna vrsta liturgijskog izlaganja, u svojim raznim varijantama koje predstavljaju izlaganja o misi, sakramentima i slično, do sada je neprikazana u kontekstu istraživanja neliturgijske hrvatskoglagoljske baštine. Ova književna vrsta stvarala se u otačkom razdoblju, novi zamah dobiva u karolinškom razdoblju, a vrhunac stvaranja tekstova ove vrste predstavlja djelo Vilima Duranda (1230. – 1296.) Rationale divinorum officiorum. Ovim je radom predstavljen primjer liturgijskog izlaganja unutar hrvatskoglagoljskog Vinodolskog zbornika (HAZU IIIa, 15). U prvom dijelu rada autor predstavlja metodologiju istraživanja i predlaže nazivlje za hrvatsko govorno područje, budući da ovaj rad predstavlja prvo istraživanje ove književne vrste. Autor predlaže interdisciplinarni susret teologije i medievistike u kontekstu fundamentalne teologije. Drugi dio rada donosi prikaz dosadašnjih istraživanja Vinodolskog zbornika (HAZU IIIa, 15). U trećem dijelu autor prikazuje analizu liturgijskih ekspozitorskih elemenata na primjeru Vinodolskog zbornika, odnosno donosi prikaz vrsta sadržaja cjelokupnog zbornika kako bi iz njega njih izdvojio ekspozitorske elemente. Nadalje, donosi analizu mogućih predložaka koje je glagoljski sastavljač koristio kod sastavljanja hrvatskoglagoljskog liturgijskog izlaganja. Na kraju trećeg dijela autor raspravlja o funkciji, odnosno kontekstu upotrebe teksta liturgijskog izlaganja u Vinodolskom zborniku (HAZU IIIa, 15). Posljednji četvrti dio rada autor posvećuje teološkoj analizi liturgijskog izlaganja unutar Vinodolskog zbornika (HAZU IIIa, 15).The literary genre of liturgical exposition has not been presented in the context of research into the non-liturgical Croatian Glagolitic heritage. This literary genre created in the paternal period gained new momentum in the Carolingian period, and the culmination of the creation of texts of this type is the work of William Durand (1230 - 1296) Rationale divinorum officiorum. This paper presents an example of a liturgical exposition within the Croatian Glagolitic Vinodol miscellanea (HAZU IIIa, 15). The first part of the research presents the methodology and suggests terminology for the Croatian- speaking area since this paper represents the first research of this literary genre. The author proposes an interdisciplinary meeting of theology and medieval studies in the context of fundamental theology. In the second part, hi presents the previous research of the Vinodol miscellanea (HAZU IIIa, 15). In the third part, the author presents an analysis of the liturgical expository elements on the example of the Vinodol anthology. He presents the types of content of the entire miscellanea to extract the expository elements from it. Furthermore, it provides an analysis of possible templates used by the Glagolitic compiler in compiling the Croatian Glagolitic liturgical exposition. At the end of the third part, the author discusses the function and context of the text's use in the liturgical exposition in the Vinodol miscellanea (HAZU IIIa, 15). The last part of the paper author dedicated to the theological analysis of the liturgical exposition within the Vinodol miscellanea(HAZU IIIa, 15)