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CHRIST BETWEEN HUMILIATION AND GLORY – THE MEANING OF THE INCARNATION IN HILARY OF POITIERS' DE TRINITATE
No full textDisertacija je podijeljena u dva dijela. U prvom poglavlju prvog, uvodnog dijela služeći se relevantnim studijama autorica smješta djelo De Trinitate Hilarija iz Poitiersa u kontekst arijanske kontroverzije pedesetih godina IV. stoljeća pri čemu se razviđa kako je njegov nastanak neposredno potaknut “blasfemnom” vjeroispoviješću sinode u Sirmiju 357. godine, te da je prvotni cilj De Trinitate pobijanje arijanskoga nauka izlaganjem vjere Crkve. U drugom poglavlju autorica na temelju recentnih studija prikazuje kronologiju i strukturu nastanka djela i Hilarijevu teološku metodu. U Drugom, središnjem dijelu rada autorica rekonstruira, analizira i sustavno prikazuje nauk o utjelovljenju – njegovu narav, svrhu i učinke – na temelju dogmatsko-polemičkog Hilarijevog djela De Trinitate, polazeći od neposrednog povijesno-teološkog konteksta. U prvom poglavlju autorica kao primarne Hilarijeve oponente u polemici vezanoj uz utjelovljenje identificira (homejske) arijance, dočim on također pobija nauke Fotina iz Sirmija i Marcela iz Ancire/sabelijanizam. U drugom poglavlju autorica utvrđuje da se prema Hilariju Sin Božji utjelovio uzevši od onoga što je čovjekovo jednu konkretnu i cjelovitu ljudsku narav – dušu i tijelo, kojoj je on sam jedino počélo. U ostalim poglavljima ovoga dijela rada autorica analizira Hilarijevo shvaćanje utjelovljenja s formalnog aspekta te potom nastoji utvrditi kako je Hilarije pojmio njegove učinke. Tako u trećem poglavlju autorica zaključuje kako je po Hilariju utjelovljenje rezultiralo jednim subjektom, naime da se sjedinjenje Sina Božjega i ljudske naravi ostvarilo u jednoj osobi, te da je neodijeljeno odnosno neodjeljivo za svu vječnost. U četvrtom poglavlju autorica pokazuje da je Isus Krist nakon utjelovljenja za Hilarija i Bog i čovjek. U petom poglavlju autorica utvrđuje da se po Hilariju sjedinjenje božanskog i ljudskog ostvarilo u božanskoj osobi Isusa Krista, koja je za Hilarija istovjetna preegzistentnoj osobi Sina Božjega. U šestom poglavlju autorica je pokazala da Hilarije eksplicitno tvrdi i dokazuje Kristovu opstojnost u dvije cjelovite i zbiljske naravi, božanskoj i ljudskoj, te ih jasno razlikuje uočavajući i razlikujući njihove vlastitosti i različita djelovanja kojima su one počéla. Božanska narav Isusa Krista, argumentira autorica, po Hilariju nije pretrpila nikakvoga umanjenja – promjene. Nakon utjelovljenja – koje je za njega kenoza, snishodljivost, ali nipošto gubitak po božansku narav – Krist, ostajući u božanskoj naravi, po Hilariju posjeduje i cjelovitu ljudsku narav – dušu i tijelo. Isusa Krista Hilarije, pokazuje autorica, prepoznaje kao pravoga Boga i “savršenoga” čovjeka. Zbog svojega počéla koje je u njemu samome Krist, po Hilariju, utvrđuje autorica, nije uzeo grešne mane naše naravi te je stoga, iako pravi čovjek, bezgrešan i nesagrješiv, izvan naše grešne/manjkave (uitiosa) slabosti i mana ljudskih trpnji (passionum). Prema Hilariju, stoga, valja reći – pokazuje autorica – da je Isus Krist rođen i u ljudskoj naravi i u sličnosti ljudskoj naravi, kao čovjek no i čovjeku sličan. Autorica na poslijetku utvrđuje da je za Hilarija ljudska narav Isusa Krista, iako prava ljudska, jedinstvena i iznad naše, te on zato nije podložan ograničenjima i nužnostima ljudske naravi, niti osjećaju bola/patnji.The dissertation is divided into two parts. In the First Chapter of the First, introductory Part the author has contextualised, by using the relevant studies, Hilary’s work De Trinitiate within the Arian controversy of the fifties of the fourth century. This shows that the ‘blasphemous’ creed of the synod in Sirmium in 357 was the immediate cause of the work’s appearance, while its main aim is to refute the Arian teaching by presenting the faith of the Church. In the Second Chapter the author presents, by using the recent studies, the chronology of and the structure according to which the work has been written, as well as Hilary’s theological method. In the Second, main Part of the thesis, the author tried to reconstruct, analyse, and systematically present Hilary’s doctrine on Incarnation – its nature, purpose, and effects – according to his work De Trinitate and starting with the work’s immediate historical-theological context. In the First Chapter of this part the author has identified (Homoian) Arians as Hilary’s primary polemical opponents as regards the teaching on the Incarnation, while he also engaged in refutation of Photinus of Sirmium and Marcellus of Ancyra (Sabellianism). In the Second Chapter of this part the author presents Hilary’s doctrine of Incarnation as the Son of God’s assumption of one concrete and complete human nature – that is, a soul and a body, to which the Son of God is the only and exclusive principle. In the remaining chapters of this part of the thesis the author analysed Hilary’s thought on Incarnation from the formal aspect while trying to establish its immediate effects. Therefore, in the Third, main Chapter of this part, the author concludes that according to Hilary the Incarnation resulted in one subject, that is, that the unification of the Son of God and a human nature happened in one person and is, hence, undivided and inseparable for eternity. In the Fourth Chapter the author presents Jesus Christ as – according to Hilary – at once, incarnated God and a human being. In the Fifth Chapter the author establishes that Hilary argues that unification of the Divine and the human happened in the Divine person of Jesus Christ and that this person is the same as the pre-existent person of the Son of God. In the Sixth Chapter the author has shown that Hilary explicitly argues for and proves Christ’s existence in the two complete and real natures, the Divine and the human. These two are clearly distinguished in Hilary’s thought, which is evident from their traits and their distinctive activities that proceed from these traits. It is shown that the Divine nature has not suffered any diminishment or change. After the Incarnation – which is seen by Hilary as kenosis, but not as a diminishment of his Divine nature – and while being in the Divine nature, Christ assumed the human nature – a soul and a body. Christ is for Hilary, the author claims, the true God and the ‘perfect’ human being. Because of his source that remains in him, Christ did not assume the sinful flaws of our nature. Therefore, he is, although a true human being, sinless and flawless, that is, beyond our sinful/wanting (uitiosa) weakness and flaws of human passions (passionum). Hilary will, hence, state that Christ has been born with a human nature and in similarity to the human nature, as a human being and as similar to the human being. This means that his human nature is, although truly human, also unique and beyond ours and, therefore, not subjected to limitations and necessities of the human nature nor the feeling of suffering/pain
SPIRITUALITY OF LAY FAITHFUL CATECHISTS IN MODERN CROATIAN SOCIO-ECCLESIASTICAL CONDITIONS
Full text linkStatus quaestionis disertacije obilježen je aktualnošću pitanja duhovnosti u općem i užem kršćanskom smislu. Kako je iz naslova razvidno (Duhovnost vjeroučitelja vjernika laika u hrvatskim suvremenim crkveno-društvenim uvjetima), istraživanje je usredotočeno na uže specijalizirano pitanje kršćanske duhovnosti vjeroučitelja vjernika laika u Hrvatskoj. Doktorski rad strukturiran je u dva dijela. U prvom dijelu u tri poglavlja istražuje se teološko-katehetska utemeljenost vjeroučiteljeve duhovnosti, koja se ogleda u definiranom konceptu. Riječ je o definiciji vjeroučiteljeve duhovnosti koja proizlazi iz sakramenata kršćanske inicijacije u interakciji s ostvarivanjem njegova crkvenog mandata da bude vjeroučitelj. Ishodište te duhovnosti duboko je antropološki i kristološko-eklezijalno obilježeno. Budući da duhovnost po svojoj naravi treba biti provjeravana u praktičnom životu i radu, njezino teorijsko obzorje u pokoncilskom vremenu transponira se u konkretne modele; zato autorica u trećem poglavlju kritički propituje pet relevantnih modela za formaciju vjeroučitelja s duhovnom dimenzijom u europskom okruženju. Polazeći od rezultata istraživanja u prvome dijelu, drugi dio disertacije, isto tako u tri poglavlja, usredotočen je na izradu primjerenog formacijskog modela vjeroučitelja u hrvatskim crkveno-društvenim uvjetima. U prva dva poglavlja provodi se empirijsko kvalitativno istraživanje u cilju identifikacije polazišne situacije. Na temelju analize dobivenih rezultata i teološko-katehetskih promišljanja hrvatskih autora, u trećem zaključnom poglavlju donosi se predložak za kreiranje suvremenog, prepoznatljivo hrvatskoga modela u formaciji vjeroučitelja s integriranom duhovnom dimenzijom; predložak je strukturiran na općeprihvaćenoj trodimenzionalnoj okvirnoj shemi kompetencija (vjero)učitelja za 21. stoljeće: biti-znati-znati činiti. Autorica se služi stručno-znanstvenom literaturom na više jezika (hrvatski, talijanski, njemački, francuski) i dokumentima crkvenoga Učiteljstva. Sukladno naravi istraživanja slijedi se više međusobno komplementarnih metoda: metoda prikaza, analize, sinteze i komparacije, te metoda dubinskoga intervjua i metoda projiciranja modela. Doprinos disertacije ogleda se u izvorno znanstvenim rezultatima, korisnim za promicanje formacije vjeroučitelja s integriranom duhovnom dimenzijom.In her doctoral dissertation, the authoress proceeds from the expressly real question of spirituality in its broadly human sense as well as in its narrow Christian sense. In its transition from the second and into the third millennium, the question of spirituality becomes one of the central interests for the contemporary man of various cultures, religions, geographic locations, including those who are agnostics or atheists. Conducive to the question, the newest scientific investigations and discoveries in the disciplines governing the natural, biomedical and humanistic sciences speak to the issue of indispensible urgency to study and develop the science governing man’s spirit as an integrative part of human beings. (E. Kandel, B. Lipton, D. Amen, E. Coerth, et. al.) When speaking of Christian spirituality, one must seek substantiation of that reality in the fact that through the flow of the past few centuries, spirituality was repressed to the very margins of life. The authoress of the dissertation does not deal with the hypothesis governing the motives of the contemporary renascence of spirituality; she, to the contrary, limits herself to stressing the fact that the question of spirituality has entered into the first plan, and that it has today become a part of consciousness to such an extent that it could be classified as a sign of the times which points to a true need for the world of today. Contemporary interest in spirituality firstly points to the imperative need to fundamentally contemplate the subject inasmuch as theology has neglected to engage the subject of spirituality for centuries. This new factual state of spirituality imposes upon theology the task of integrating spirituality into theological epistemology as one of its areas of specialization. It is important to stress the fact that at the impetus of the Second Vatican Council, as well as among Christians, the wish to return to the root sources of spirituality was begun. It is a question of new leavening which generated various spiritual expressions depending on the ambient wherein it was found. In this context, the words of Pope John Paul II are better understood when he states that the perspective of holiness must be placed within the pastoral journey of the entire Church (Novo millennio ineunte, 30). This turning point, which began at the impetus of the Pope, is of significant consequence to Christian life. Inasmuch as a person is vaccinated in Christ through Baptism, he becomes the dwelling place of the Holy Spirit and enters into the realm of Divine Holiness; hence, it is inconceivable that a baptized person could be satisfied with an average Christian life or a minimalistic ethic. This ideal of Christ, the Pope stresses, must not be erroneously understood, that is, in such a manner that we are speaking of some sort of extraordinary state of life which can only be lived by a few men of great holiness inasmuch as such paths are multifaceted and are a suitable path for everyman, including laymen catechists. The fundamental call for the catechist, be he a layman, a priest, or a religious priest or nun, is, before all else, based on the essence of what a Christian is and is shaped by the Holy Ghost in such a manner that his life, in its very essence, is signified by deep Christian spirituality. Inasmuch as a catechist is, first of all, a Christian, the dissertation poses the question as to whether or not the spirituality of the catechist has some specific point of reference. In the event the answer is positive, the logical question is further posited which asks whether or not this specificity of spirituality on the part of the catechist must be called to a particular service on behalf of the Church which he fulfills within society. For this reason, the fundamental question with which the dissertation deals is the dilemma as to how one can speak of a spirituality which is exclusively typical of catechists given the various forms and styles found in life. A large number of consulted authors are of the mind that a catechist can and must have a specific spirituality, as intimated by the very Canonic mandate on the basis of which the catechist carries out his specific service to the Church. This service comes to be realized through a gift from the Holy Ghost with whom the catechist is called to a lasting and open cooperation not only in his common Christian call but in his specific role as catechist. In this manner, and with right, one can and must speak of the spirituality of a Catechist which by its very function is his call to mission by the Church. The dissertation reflects a two-part structure. As is evident from its title, namely, The Theological—Catechetical Spiritual Foundation for the Lay Catechist, the first part concentrates on the theological—catechetical spiritual foundation of the lay catechist. Hence, the subject of investigation of the first chapter of the dissertation, namely, The Theological-Catechetical Starting Points, are the contemporary concepts of spirituality as based on its theological—catechetical foundations. When speaking of the concrete concept of spirituality, one must not lose sight of the fact that we differentiate spirituality as a lived or practiced reality, that is, an intellectual Christian life from that of spirituality as a scientific discipline used to investigate that reality. If our reflections about spirituality remain fixed on spirituality as a sub-specialized discipline of theology, then, among other things, in its systematization we come to differentiate the particular spirituality which applies to one or more persons, and can, then, also include the spirituality of Croatian catechists as well. It follows from the investigations that what is at work is Christian spirituality as the source of the spirituality of a catechist which the apostolic admonition, Christifideles laici (1990), defines as being the spirituality appropriate to laymen. Inasmuch as spiritual life does not consist of speculations only, one must also integrate Christian spiritual experience along with its spiritual dimension as an essential component found in the lay catechist as marked by the complex historical, societal, and cultural circumstances found in the Republic of Croatia. The subject of the deliberations of the second chapter of the dissertation, namely, Post-Conciliar Guidelines for the Magisterium consist of general as well as regional magisterial directions. As universal guidelines, the most important documents are taken into account: Evangelii Nuntiandi (1975), The General Catechetical Directory, (1971), Catechesi Tradendae, (1979), The Universal Directory for Catechetics, 1997) and Christifideles laici, 1990). As guidelines for regional Churches, the documents from two European Bishops’ Conferences, were taken into consideration: The Joyful Proclamation of the Gospels and Upbringing in Faith, (1983), The Plan and Program for Catholic Education in Elementary Schools, (1998), and Called to Holiness, (2002), and those of the Italian Bishops’ Conference: Il Rinnovamento della catechesi (1970), La formazione dei catechisti nella comunità Cristiana, (1986), and Orientamenti e itinerari di formazione dei catechisti, (1991), and those of the German Bishops’ Conference: Zur Spiritualität des Religionslehrers, (1987). The first part of the dissertation establishes that the theological-catechetical investigations and documents of the Magisterium stand in reciprocal relationship wherein the specific foundation for spirituality of catechists is given with definitional specificity. Within that perspective, it is difficult to determine within those sources to what extent distinct facts affect others. Nonetheless, in a specific sense, one can affirm that theological-catechetical investigations are some sort of movement from the bottom up, and that they influence the above mentioned official normative Church documents, however, in like manner, the documents of the Church’s Magisterium compel further theological-catechetical investigation. Furthermore, for sake of a concrete realization of spiritual formation of catechists, one must mention that present-day scientific theological investigations influence the creation of a model for the spirituality of catechists which would be seen as a function of such formation. This very topic is the subject of investigation in the third chapter of the dissertation, namely, Models for Spirituality which are Realized in the Life and Work of Catechists along with a Theoretical Review. Of the better-known models arrived at by contemporary theological investigations, one must mention the following: the functional model, (French model), the relational model (Italy), the biblical model, (Italy), the Christocentric-ecclesial model, (Italy), the practical model, (Italy), and the model which integrates spirituality as part of one’s upbringing, (Germany). The investigations of this dissertation come to the conclusion that no recognizable structural Croatian model as a tenet, and in a formal sense, exists for the spiritual formation of catechists such as is found in the mentioned nations; hence, need compels that one project such a model. The above mentioned theoretical investigations concentrated on a conception of spirituality for lay catechists which engendered the cognition that the spirituality of catechists is one of the fundamental marks of his profile, that is to say, of his identity. Such an identity is shaped in three successive phases, namely, the phase wherein one decides to choose to be a catechist; the phase engaging in fundamental study; and phase of continual formation. This is a matter of a unique process wherein the catechist dynamically integrates these three phases. This, then, brings to light the fact that the spirituality of a lay catechist is not given in advance; rather such spirituality has its very own anthropological-theological origins and its very own fundamental and whole-life path of development. The second part of the dissertation which covers three chapters, namely, The Identification of the Starting Point governing Spirituality based on Contemporary CroatianChurch-Societal Conditions with a View to the Future, establishes through a qualitative and empirical investigation the true state of spirituality of lay catechists in Croatia. The first chapter, namely, A Methodological Approach: qualitative investigation, concentrates on the theoretical-methodological foundations used in the qualitative sociological investigations. As regards the sample used in the qualitative investigation, 41 subjects were used: 24 elementary school catechists and 17 middle school catechists. Two variables were taken into consideration in the choice of subjects, namely, age and experience, (years of service). The age variable for the groups studied ranged from younger subjects (25-38 years of age) through older subjects (39-60 years of age). As regards the variable governing experience, those with a lower experience level (1-9 years) are differentiated from those with a higher work experience (10-19 years). As regards age, the sample includes 21 younger subjects and 20 subjects of advanced age. All subjects worked in elementary or middle schools. A clear conclusion is established which indicates that the sample as relates to age is balanced between those who are younger and those who are older. In this manner and in a methodological sense, they represent Croatia in totality. For sake of a concrete insight into the real state of spirituality among lay catechists in Croatia, it was decided that the empirical investigation should aim to be qualitative: the method would make use of a structured-narrative-interview paradigm. In carrying out this approach, all methodological-technical aspects inherent to interviews-in-depth were observed. The plan governing interviews with the participants unfolded on the basis of a prepared set of questions which consisted of ten general questions formulated to be partly open and partly tailored to the situation when it became a matter of relations between the subject and the interviewer. From the point of view of content, the ten questions used in the interviews can, for sake of easy reference, be condensed as three thematic elements. The first element encompasses: the call, the commission, concrete declaration, and realization of spirituality in the lay catechist; the second element encompasses: the sources and growth in spirituality in the lay catechist and its influence on the catechist’s actions; the third element encompasses: the spiritual formation of the lay catechist. Respecting methodological procedures appropriate to deep-probing interviews, the conversations were carried out in various locations wherein those being sampled lived. They took place in a relaxed atmosphere in places such as monastic sites, catechetical offices, pastoral centers, and, in one instance, in a family home. Appropriate space and atmosphere for the nature of such deep-probing interviews sought to be assured and was chosen to be suitable to the person being interviewed. Prior to the start of the interview, each participant was made aware of the purpose of the interview and the approach to be used. This was done in accordance with standard interview procedures and the person being interviewed was sufficiently informed that his anonymity was guaranteed. The average interview lasted between one and one-half hours to as much as two hours. In some cases, the interview lasted even longer due to the degree of ability of the person being interviewed to communicate his thoughts. The conversations with the subjects were digitally recorded and duly transcribed in computer format. Appropriate notations for each of the conversations were simultaneously notated as the conversations were entered into the computer. So as to maintain the necessary degree of concentration for the subject and the interviewer, no more than three conversations were held on any given day. The entire cycle of conversations took place from the end of August to the beginning of December, 2010. In the second chapter, namely, An Analytic Interpretation of the Results of Qualitative Facts, synthetic deliberations of the interviewed catechists are interpreted in light of relevant theoretical reflections. Under the third heading, namely, The Formation of the spirituality of the Catechist with a View to the Future, the results of the investigations covered within the entire dissertation are expressed and particular emphasis on the Croatian Church-society situation regarding the spirituality of lay catechists as regards the future. Hence, this chapter can be considered to be the concluding chapter of the dissertation. The chapter assumes a three-part structure: the first part highlights the results of the deliberations on spirituality by Croatian authors exclusively, thereby making it possible to compare the Croatian actuality regarding the spirituality of lay catechists with that of the universal Church and the European situation. This gives way to the conclusion that in Croatia, at least at present, no recognizable systematic model for the formation of catechists exists. In the second part, the results of the empirical investigation are presented in the form of a condensed formulation of the thesis. On the basis of the first two parts of this chapter, an outline in the form of a model for the formation of lay catechists having an integrated dimension of spirituality is presented in the concluding portion of the dissertation. This model of formation is structured on a universally accepted three-dimensional schematic framework based on competence, that is, competence not only of the teacher, but even more so that of the catechists of the 21st Century: to be-to know-to know to do. Congruent to the nature of the dissertation, a series of mutually complementary methods follow: the method of analysis and synthesis, the method of description, narration and comparison, a descriptive method for deep-probing interviews, and a method for the projection of formational models. The goal of the dissertation concentrates on creating a recognizably structured contemporary Croatian model for the formation of catechists which would result in an integrated spiritual dimension in their person and would be founded on an expert and scientific basis. At the same time, by doing so, a crucial assist will be offered to those responsible for the formation of catechists so that they can critically evaluate such efforts in this regard up to the present time. Because of the suitably set goal of the dissertation, it is appropriate to conclude that the dissertation, in an original and scientific manner, contributes to the creation of a Croatian model for the formation of lay catechists who would have an integrated spiritual dimension to their person. If one takes into consideration the fact that the question of the spirituality of lay catechists has not been systematically treated in any Croatian language work thus far, then the above mentioned contribution achieves full expression. With the contribution of this dissertation, it can be hoped that specific improvised and inaccurate evaluations regarding the question of the spirituality of lay catechists can be overcome and that it will serve as an innovation to the formation of a spiritual profile for lay catechists in Croatia
PRESBYTER - PRIEST IN CROATIAN POSTCOUNCIL THEOLOGICAL LITERATURE (1965.-2010.)
Full text linkU prvome poglavlju doktorskog rada 1. Teologija prezbiterata prema Drugome vatikanskom koncilu, iščitava se i donosi teologija prezbiterata prema Drugom vatikanskom koncilu i tekstovima postkoncilskog učiteljstva. Zatim se pretresa postkoncilsko učenje o prezbiterima u Sinodama biskupâ, te u postkoncilskim dokumentima crkvenog Učiteljstva, u kojima se iznosi problematika prezbitera u poveznici sa koncilskim nacrtom teologije prezbiterata, uz naznačavanje pojedinih odmaka od koncilske misli. U drugome poglavlju 2. Raspravljanje i pisanje o prezbiteru – svećeniku u Hrvatskoj poslije Koncila, na temelju postkoncilske teološke literature u Hrvatskoj istražuje se i pokazuje da je Drugi vatikanski koncil uvelike oblikovao prezbitera u Hrvatskoj. Da bi ispunili očekivanja Drugoga vatikanskog koncila hrvatski su prezbiteri trebali izvršiti prementalizaciju svoga lika od posrednika i kultnog službenika u prezbitera služitelja zajednici, evangelizatora, sabiratelja, pratitelja i prijatelja, čemu je pridonijela hrvatska postkoncilska teološka periodika, a na poseban način Bogoslovska smotra. Katolički tjednik u Hrvatskoj Glas Koncila odigrao je veoma važnu ulogu u informiranju i formiranju crkvene javnosti, a napose prezbiterâ. Od svoga osnutka Kršćanska sadašnjost je uvelike utjecala na oblikovanje koncilskog lika prezbitera u Hrvatskoj. U trećem poglavlju doktorskog rada 3. Prezbiterov – svećenikov identitet na kušnji, najprije se obrađuje postkoncilska kriza u Crkvi, koja se uglavnom manifestirala u obliku krize identiteta te krize svećeničkog ministerija kod jednog dijela prezbitera. Zatim se obrađuje svećenička anketa (1971.) i druga istraživanja kojima je za cilj bilo pomoći prezbiterima snaći se u izmijenjenom crkveno-povijesnom i kulturološko-civilizacijskome kontekstu. U četvrtome poglavlju 4. Sadašnje stanje nedovršenosti koncilskog lika prezbitera u Hrvatskoj, analizom se pokazuje da se prema pisanju suvremenih hrvatskih teologa, kod jednog dijela hrvatskih prezbitera, primjećuje nedovršenost njihova lika kao navjestitelja Božje riječi, te kao slavitelja euharistije i djelitelja sakramenata. Nedovršenost lika kod hrvatskih prezbitera kao voditelja zajednice Božjega naroda hrvatski teolozi uočavaju kroz redukcionističko shvaćanje prezbiterske službe, zatim kroz opasnost funkcionalizma i individualizma u shvaćanju i življenju svoga poslanja. Autor se služi kritičko-analitičkom metodom, a dobivene spoznaje obrađuje metodom sinteze i komparacije. Znanstveni doprinos ovog doktorskog rada sastoji se u analizi i zaokruženom prikazu koncilske teologije prezbiterata u Hrvatskoj, njezinog ostvarivanja, te njezinih plodova u životu i poslanju hrvatskih prezbitera.In the first Chapter of the dissertation entitled The Theology of the Priesthood According to the Second Vatican Council and Texts of the Post-Council Teaching, the author primarily presents the Decree on the Ministry and Life of Priests (Presbyterorum ordinis) as the draft of the Council's theology of the priesthood, explaining, at the same time, previous drafts as well as reviews of the final document. By putting the ministry, instead of the priest's life, in the first place, Presbyterorum ordinis ceases the previous dichotomy between the sainthood of the priest's life and his work, which is a strongly present characteristic of the theology of the priesthood before the Council. In the key doctrinal elements that are important to the theology of the priesthood, The Decree on the Ministry and Life of Priests follows the dogmatic constitution of the church Lumen gentium. The first and pillar characteristic of the Council's theology of the priesthood is its Christocentricity, that puts the ministerial priesthood within the common framework of the universal priesthood, representing both; a major novum and, at the same time, a drift away from the theology of the priesthood before the Council. The author also recognizes the theocentric accent on the priest's existence within the Council's theology of the priesthood. In the context of the priest's existence, the Council’s fathers strongly emphasize the basic importance of evangelization, as well as give an impetus to the search for a new identity of the priest, suitable for his own time. Council's Croatian theologian Tomislav Šagi-Bunić believes that, in this way, the Council creates the possibility of a pluralistic concept of the priest of the future. Speaking of the spiritual life of the priest, the Decree especially points out the importance of the study and homily of the Word of God, i.e. it appeals to the Council's priest to promote dynamic evangelization and to give witness to sainthood. The Council also notices the danger of the priest's inability to face numerous requests of his ministry and fears the dichotomy between the priest's spiritual life and his pastoral work. By raising the issue of priestly celibacy, the Decree, and also the Council's theology of the priesthood, do not accept the unsupported celibacy but, instead, accept and explain it within both contexts; the context of its ecclesiastical and eschatological selfhood, and especially within that of the undidivided heart on the path of inheritance. Within the Council's theology of the priesthood in Presbyterorum ordinis, great importance is paid to the permanent education of priests. Presbyterorum ordinis does not try to formulate a complete theology of the priesthood, but instead forms firm foundations and outlines the direction of its future development. The draft of the Council's theology of the priesthood is especially evident in the Decree because of the fact that it raises the issue of the dignity of the ministerial priesthood as part of Christ's priesthood, and within the context of the spirituality of priesthood and the appeal to sainthood that are related to priestly ministry. The writing about the priest's cooperation and obedience to the bishop, while the priests are the first co-workers and councillors to bishops, also cannot be omitted. Furthermore, according to Šagi-Bunić, the Council's definition of the relationship between the bishop and the priest, within which the priests are necessary assistants, co-workers and councillors to bishops, is the basic theological acknowledgement of the very nature of both; episcopacy and priesthood. The Decree moves forward in encouraging the establishment of priests' councils, in redefining the relationship between the priest and the bishop and the priest and the lay people, as well as between the priest and non-Catholics. The great novelties of the Decree are: the great care paid to the permanent priestly training and the emphasis put on the pastoral engagement above the parish level, then, the declared care about the remuneration of priests and their old age care, and especially the care for priests who have abandoned the church. It could be stated that this document has certainly encouraged the post-Council analysis of the tensions within the priest's identity, his introspection, in the context of his ministry and life in general. Certainly, the Decree on the Ministry and Life of Priests represents a significant example of diversity and progress that the Council's work has produced and brought out for the benefit of the church.
The author represents the Decree on the Ministry and Life of Priests Optatam totius as an enrichment to the theology of the priesthood. It is the beginning of the new age in the history of upbringing and formation of Catholic priests. It is important to add that, with this Decree, the Council does not intend to make a revolution in the upbringing of Catholic priests, but to make a reform in its continuity. The Decree also does not represent the final model that should be followed in carrying out the Council's reform of priestly upbringing and formation; it establishes only general principles, leaving to national and regional bishops' conferences to deal with details and modalities of the reform in accordance with the proclaimed principles, suggesting certain plurality in priestly formation. Surely, the novelty of the Decree is the decentralisation of priestly upbringing. The Decree gives a great deal of importance to the integration of celibacy into the priest's personality through the process of gradual maturing of all of its components (intellectual, spiritual and affective-emotive). The author shows that, with the Decree Optatam totius, the Council introduces aggiornamento to both: the upbringing and formation of future priests and to seminaries and theological studies, respectively, with an emphasis on necessary Council's renewal of the People of God in its entirety. In this, the Council limits itself to the general norms, leaving to nations and regions, i. e. bishops' conferences to issue their own documents on priestly upbringing and training (Ratio institutionis sacerdotalis). In this manner, the Council points out that an open dialogue between bishops and theologians around the world is of utmost importance and need.
Under the title Post-Council Teaching on Priests in Bishops' Synods, the author analyzes the discourse on priesthood by synod fathers, and shows the accents and problems that they notice in priesthood. Thus, in the First General Assembly of the Synod of Bishops (1967), many synod fathers warn about the identity crisis in a certain number of priests. In its final document The Ministerial Priesthood and Justice in the World, the Second General Assembly of the Synod of Bishops strongly emphasizes the unity of evangelization and sacramental life as the quintessence of ministerial priesthood, expecting the priest to be a shrewd interpreter of the signs of the times in the spirit of the Gospel and Christ, as well as the minister and an authentic witness to God’s Word. The Third General Assembly of the Synod of Bishops (1974) expects the priests to be plausible evangelizers and builders of unity, who by life's testimony on the one hand, and by service to the People of God on the other, show their faithfulness to God. The fourth Synod of Bishops (1977), though not particularly talking about priests, points to them as the immediate co-workers of their bishops, and as the first responsible for catechetical ministry. The fifth General Assembly of the Synod of Bishops (1980), through synod fathers, appeals to priests to become more conscious, as far as possible, of their responsibility for the pastoral care of the family. The sixth General Assembly of the Synod of Bishops (1983) talks about the reconciliation and penance in the mission of the church today, viewing the priest as the confessor who, as the minister of reconciliation, brings the presence of Christ the Good Shepherd, doctor, teacher and merciful judge, and from whom the testimony of life is requested and expected. The Seventh General Assembly of the Synod of Bishops (1987) encourages priests to engage in the process of catechetical, theological and spiritual formation of the faithful lay people. The eight General Assembly of the Synod of Bishops (1990), talking about the upbringing and training of priests, analyzes again the issue of priestly identity in crisis. According to the Synod, the priest of the third millennium must be the minister, and not the master, who in his ministry unites the testimony of life and the dialogue with everybody. Human, spiritual, theological and pastoral dimensions are united in him and harmonized in an integral formation process. The Tenth General Assembly of the Synod of Bishops (2001.) dealt with the Episcopal ministry, among others, in particular emphasizing the need for closeness and attachment to the bishop to his priests. The Eleventh General Assembly of the Synod of Bishops on the Eucharist (2005.) has devoted much attention to the connection between the Eucharist and the sacraments of Holy Orders. The Twelfth General Assembly of the Synod of Bishops on the Word of God (2008.) wanted to show the inseparable connection between the Eucharist and the Word of God in the life and mission of the Church.
Under the title Teaching on the Priest in the Post-Council Documents of the Teachings of the Church, certain documents of the Teachings of the Church related to the problems of priesthood and in connection with the Council's draft of the theology of the priesthood, are analyzed, while drifts away from the Council’s thought are underlined. Thus for example, with regard to the Council’s theology of priesthood, the document by the Sacred Congregation for Catholic Education Basic Norms for Priestly Formation - Ratio fundamentalis institutionis sacerdotalis, 1970, while considering the spiritual formation of priestly candidates, makes a shift in defining general principles, and at the same time goes back to the pre-Council formulation of the identification with Christ to the extent of the candidate's becoming (alter Christus) another Christ. Another document by the Congregation for Catholic Education, The Theological Formation of Future Priests (1976), talks for the first time about the priest's ministry in terms of theological ministry. The Apostolic Exhortation of Pope John Paul II, Pastores dabo vobis – I Shall Give You Shepherds (1992), counts on priests as the new evangelizers, especially emphasizing the urgency to intensify the pastoral work for religious vocations, as well as the formation for emotional maturity in the candidate to the priesthood. The document by The Congregation for the Clergy, Priest and the Third Christian Millennium: Teacher of the Word, Minister of the Sacraments, and Leader of the Community (2003), views the priest in the ministry of the new evangelization, which is the task of the entire Church and the co-responsibility of priests, taking in account that their role in the mission of evangelization, indeed, cannot be replaced. The document also tries to help in finding the model for the ministry that would be in accordance with the circumstances of the time. The document is against the identification of the managing aspect of the ministry with a bureaucratic-organizational task, which turns the minister into a clerk and a manager. The next document by The Congregation for the Clergy The Priest, Pastor and Leader of the Parish Community (2004), among others, warns that, in some places, a multifaceted typology of the priesthood has occurred, ranging from the priest sociologist to the therapist, from the worker to the politician, from the manager to the retired priest. The document emphasizes that the priest of the third millennium has to be conscious of dangers such as bureaucratization, functionalism, democratism, or planning that focuses more on management than on pastoral activities. The priest of today is invited to face the challenges of this time and to live his own identity through a generous pastoral engagement, which would not be spared of crisis. Under the subtitle The Post-Council Teaching on the Priesthood in the Documents of the Teaching in Croatia, the author analyzes the document by the bishops of former Yugoslavia Odgoj i obrazovanje svećeničkih kandidata (The Upbringing and Training of Priestly Candidates, 1986), as well as the document by the Croatian Bishops' Conference Na svetost pozvani (Called to Sainthood), in which Croatian bishops put an accent on the reflection with regard to the concept of Croatian priest for the third millennium, in the context of his pastoral ministry.
In the second Chapter of the dissertation entitled Consideration and Writing on the Post-Council Priest in Croatia, the author shows the extent to which the Second Vatican Council, in the context of its theology of the priesthood and as analyzed in the first Chapter, has influenced the theological understanding, consideration and writing on the priesthood in Croatia. The period of the first few years after the Council, when the discussion and writing on the priest is enthusiastic, is first analyzed. In the first post-Council years, very up-to-date and brisant texts, explaining the Council's decisions and the spirit of the Council in the church, are published in Svesci (Volumes), as translations taken from foreign, primarily Western European philosophical and theological periodicals, and which influence the concept of the post-Council priest in Croatia. The first post-Council years of enthusiasm in postCouncil renewal, as well as of enthusiasm related to the theological and ecclesiastical shift in the understanding of the priest's ministry and life, are not left out of Croatian theological periodicals, primarily Bogoslovska smotra (Theological Review). In those years, the Review publishes a few significant and very important articles for the renewal of the Council's theology of the priesthood in Croatia. In the first post-Council years, an effort is made to embed the priest's ministry in contemporary social environment, that neither the church nor the clergy are allowed to exclude themselves from. Within this environment which often includes all the negative, social, cultural and political conditions, the Church must continue to apply the doctrine of the Teaching, thus enlightening, forming and leading conscience of the faithful by the path of dialogue and prudence. The theological and pastoral week in Zagreb, first in the capacity of a pre-Council, and then as the Council's incomparable and permanent institution for priestly training in the Croatian language, has strived to form the Council's concept of the priest over the period of more than fifty years. The Week is organized by the Catholic Theological Faculty in Zagreb, in order to provide an opportunity for the priests to learn about new post-Council theological achievements and tendencies. The Week continues to enrich the Church in Croatia with new self-knowledge about its own nature and mission, its current position, and certainly about its obligations towards God and man.
A valuable contribution to the post-Council concept of the priest is given by the theological review Bogoslovska smotra. It speaks about the Council’s Christocentric faith of the priest, and then about communio and collegiality understanding of the priest's mission and life. The Theological Review also contributes to diaconal understanding of the priest's authority. The Croatian theological thought as presented in the Theological Review, which recognizes the situation in Croatia at that time as the locus of evangelization, remains in accordance with the Council's shift that puts an accent on the priest as the evangelizer. The post-Council evangelization in Croatian theological thought starts from the man, requesting from evangelizers a demanding and authentic life and testimony, while it remains open to a meeting with Muslims and a dialogue with atheists. Through the Theological Review, Croatian priests become conscious that, with regard to the renewal of the understanding and celebration of the Eucharist, the priority has to be given to the gathering and formation of the liturgical community, as well as to the integration of the parish community – which actually means the creation of an atmosphere of a communal and brotherly feeling. It may be stated that the Theological Review, as the then, and today's leader of theological thought in its specific manner forms the priest for the third Christian millennium, for whom it would no longer be sufficient to retain his former habitus of the pastor, but who would have to become enabled for the relationship with an environment which includes other co-workers, both other priests and lay people.
In order to live up to the expectations of the Second Vatican Council, Croatian priests are expected to accomplish an autometamorphosis, i. e. a prementalization from a mediator and a cult minister to the minister of the community, the evangelizer, the shepherd, the companion and the friend, something that the rest of Croatian post-Council periodicals have also contributed to. A special accent is put on permanent training of the priest. The Croatian post-Council pastoral and theological reality becomes mature and conscious of the fact that the aims of priestly permanent training cannot be arbitrarily chosen, or momentum-dependent, but that they are eminent theological, pastoral and ipso facto ecclesiastical aims, which have to reflect the requirements of the life of Church as the instrument of salvation.
Besides Croatian theological periodicals, another contribution to the creation of the post-Council priest in Croatia, is made by Bogoslovska koncilska tribina (Theological Council Panel), which soon proves to be an irreplaceable instrument and locus for communicating the Council's thought, and at the same time an entirely specific instrument for the Council renewal among the students of theology in Zagreb. The priest, as its inevitable topic, is analyzed by official bulletins of Croatian Archdioceses and Dioceses, including the most outstanding contribution by Zagreb's Archbishop and Cardinal Franjo Kuharić who almost drafts the concept of Croatian Council priest. Therefore, it can be stated that the eminent characteristic of Kuharić's concept of the priest is his Christocentricity, which, at the same time, is an important feature of the Council's theology of the priesthood. Furthermore, under the undoubtable influence of Archbishop Frane Franić, Vjesnik splitsko – makarske nadbiskupije (Bulletin of Archdiocese of Split and Makarska) abounds in valuable contributions that try to define the concept of the Council priest, thus helping priests in acquiring not only the Council's directions, but also in making the spirit of the Council real. In the period after the Second Vatican Council, in the Bulletin of the Diocese of Đakovo and Srijem, a gradual comprehension and awareness of the
PERSONAL-RELATIONAL PARADIGM OF JOSEPH RATZINGER’S / POPE BENEDICT XVI’S THEOLOGY
Full text linkDoktorski rad sustavno prikazuje i vrednuje personalno-relacijsku misao teologije Josepha Ratzingera/Benedikta XVI. u njezinim različitim aspektima i teološkim područjima. Disertacija je podijeljena na četiri poglavlja. Prvo poglavlje pruža pregled biblijskoga i povijesnoga razvoja teološkoga poimanja osobe, čime se tema disertacije smješta u širi povijesno-teološki kontekst i pokazuju se izvori u kojima sâm Joseph Ratzinger nalazi nadahnuće za svoju misao. U sljedećim se poglavljima sustavno prikazuje personalnorelacijska paradigma Ratzingerove teologije artikulirana u različitim teološkim područjima. Drugo poglavlje propituje teološko-trinitarno polje, koje je izvor Ratzingerove personalnorelacijske misli. Obrađuje starozavjetne teme Božjega imena i saveza koje su ključne za relacijsku sliku Boga te ističe Trojstvo kao vrhunac vjere u osobnoga Boga koji je u odnosu. Treće poglavlje obrađuje Ratzingerovu „relacijsku kristologiju“, čija je srž istovjetnost Isusa Krista i Sina, odnosno druge božanske osobe koja središte svoje osobe i egzistencije ima u jedinstvenoj i trajnoj komunikaciji s Ocem. Iz jedinstva s Ocem Ratzinger tumači i identitet Kristove osobe i njegova djela te Krista shvaća „egzemplarnim čovjekom“ i polazištem za teološko shvaćanje čovjeka. Četvrto poglavlje artikulira Ratzingerovu antropološku razradu njegove personalno-relacijske misaone sheme. Polazište je Božji čin stvaranja, u kojem je utemeljena čovjekova sposobnost za odnos s Bogom i s drugima te pokazuje čin vjere kao čovjekov odgovor na Božji započeti dijalog u stvaranju i objavi, pobliže predstavlja eklezijalnu dimenziju zajedništva u kojoj čovjek participira po vjeri te se konačno u svjetlu „dijaloške besmrtnosti“ obrađuje Ratzingerova interpretacija eshatoloških tema. U disertaciji se koristi povijesno-teološka metoda, metoda analize i sinteze te kritičkoevaluativna metoda. Osim izvornosti teme, koja na hrvatskom jeziku kao takva nije obrađena, disertacija doprinosi sustavnijem i obuhvatnijem razumijevanju teološke misli Josepha Ratzingera/Benedikta XVI. koja pod obrađenim personalno-relacijskim vidom pokazuje svoj vlastiti profil i cjelovitost. Izvornim prijevodima disertacija daje uvid u Ratzingerova djela koja nisu prevedena na hrvatski jezik. Također donosi sustavan pregled povijesno-teološkoga razvoja poimanja osobe, koji u takvom opsegu na hrvatskom jeziku do sada nije izrađen.This doctoral thesis provides a systematic demonstration and evaluation of Joseph Ratzinger's / Pope Benedict XVI's personal-relational theological thought in its different aspects and through various areas of theology, accompanied by its characteristics in the conclusive part.
The thesis is divided into four chapters. The first chapter gives an overview of the Biblical and historical development of the theological understanding of the human person, which places the theme of the thesis in a specific historical and theological context. It also provides the sources in which Ratzinger finds inspiration for his thought. It further presents the main phases, contents and representatives of the long and non-homogenous development of the theological understanding of the human person.
The following chapters reconstruct and give a systematic presentation of the personalrelational paradigm of Ratzinger's theology, as it is articulated in various theological areas. The second chapter examines the theological-Trinitarian area, which is the source of Ratzinger's personal-relational thought. It further examines the Old Testament themes of God's name and the Covenant, essential for a relational image of God. Ratzinger considers the Trinity, as the culmination of faith in a personal God who is in a relationship, to be a hermeneutical interpretative tool of the entire reality, and he explains it with the help of the paradigm of communio, or God's “we” – composed of reality and love.
The third chapter is dedicated to Ratzinger's “relational Christology”, at whose heart lies the identicalness of Jesus Christ and Son, i.e. the second divine person, the centre of whose person and existence result from a unique and permanent communication with the Father. Ratzinger bases his explanation of Christ's identity and deeds on his unity with the Father; he considers the Cross and Resurrection as the hermeneutic key to their identicalness, and perceives Christ as an “exemplary man” and the only starting point for a theological understanding of the man. Given that Joseph Ratzinger/Benedict XVI's Christology is based on the Holy Scripture and Christological dogmas, the thesis also includes his critique of the historical-critical method.
The fourth chapter articulates Ratzinger's anthropological application of his personalrelational scheme of thought. It starts off with God's act of creation, which is the foundation of the man's capability of forming relationships with both God and others, and presents the act of faith as the man's answer to the dialogue that God opens through creation and revelation. Further articulation of Ratzinger's thought reveals that the basic existence of the faithful is an ecclesiastical one, through which subjects of faith are transformed into the community of the Church. Ratzinger explains this community (communio) of the Church using various paradigms: eucharistic ecclesiology, the Body of Christ, the Church as a sacrament of unity. Finally, in light of “dialogical immortality”, which has proved to be Ratzinger's central syntagm, which he developed with the intention of rehabilitating the expression of “the immortality of the soul”, this thesis examines Ratzinger's interpretation of eschatological questions.
The final conclusion of the thesis underlines the characteristics of Joseph Ratzinger/Benedict XVI's personal-relational paradigm. It takes a look at the specificity of Ratzinger's style of thought, and demonstrates the theological source of his personal-relational thought and its historical-salvation starting point. It further underlines the particularities and differences in the application of that paradigm of thought on the conception of the man. It goes on to explain the significance and actuality of the communio and love model, while also pointing to their analogic application in various areas of theology. Finally, it evaluates Ratzinger's all-encompassing theological vision.
Three methods have been used in this thesis: the historical-theological method, the method of analysis and synthesis and the critical-evaluative method. Apart from being original, for this particular topic has not been dealt with so far in Croatian, the thesis gives its contribution to a more thorough and systematic understanding of Joseph Ratzinger/Benedict XVI's theological thought, whose profile and integrity were made visible due to the personalrelational approach used here. In addition to that, the authentic translations provided in the thesis provide an insight into Ratzinger’s works which have not been translated into Croatian. Finally, the thesis offers a systematic overview of the historical-theological development of the perception of the person, which has never been compiled in such an extent in the Croatian language
The symbolic mediation of God's presenceand the dialectical structure of Jesus' humanity/divinity in the workof Roger Haigh
Full text linkHaightova tvrdnja da je Isus simbol Božji u središtu je njegove kristologije koja, generičkom metodom kritičke korelacije i konverzacije, treba unutar kristološkog pluralizma novozavjetnih kristologija najbolje prenijeti središnju poruku za postmoderno vrijeme, da je Isus svojim simboličkim spasenjskim posredovanjem Božje prisutnosti donositelj Božjeg spasenja. Tu poruku moguće je prenijeti postmodernoj kulturi po reinterpretaciji temeljnih kršćanskih religioznih simbola koji bi bili razumljivi i smisleni u njezinom kulturnom kontekstu, a kojom bi se izbjegao tradicionalizam ili fundamentalizam, te radikalni liberalizam s krajnjim ciljem da vjera preuzme oblik kulture u kojoj se implementira. U isto vrijeme, ta reinterpretacija trebala bi ostati vjerna tradiciji i osnažiti vjernički život kršćanske zajednice. Cilj rada je prezentacija, analiza i kritičko vrednovanje značenja religioznog simbola u Haightovoj teologiji, a napose identifikacije Isusa kao Božjeg simbola kroz čiju se dijalektičku strukturu izražava njegovo bogočovještvo. Preferirajući pneumatološku kristologiju koja izbjegava hipostatizaciju Boga kao Riječi u ivanovskoj Logos kristologiji i omogućuje adekvatnije izricanje Božjeg djelovanja u svijetu kroz simbol Boga kao Duha, Haight u svojoj kristologiji polazi "odozdo" od egzistencijalno-povijesnog Isusa iz Nazareta koji je dostupan svih ljudima kroz iskustvo Isusa kao individualne i partikularne ljudske osobe, koja kao religiozni simbol posreduje Božju spasenjsku prisutnost. U tom smislu, Haight želi reinterpretirati Nicejsko i Kalcedonski nauk na način da je Isus bio ljudska osoba s integralnom ljudskom naravi, u kojem je "nitko manji od Boga", dakle, božanska narav, bio na djelu. Prenaglašavanjem simbolizma u Isusovom spasenjskom posredništvu (jer simbol posreduje nešto različito od sebe) i njegove dijalektičke strukture (da se u isto vrijeme može tvrditi da Isus jest i nije Bog), Haight pokazuje samo soteriološki interes, bez ontološkoga kristološkog pitanja, tko je Isus u sebi i u odnosu prema Bogu. Njegov pokušaj odgovora svodi se na kvantitativno razlikovanje Božje prisutnosti u Isusu i drugim ljudima, gdje je Bog bio na superlativan način prisutan u Isusu, a da istovremeno, uz jasno potvrđivanje Isusova čovještva i konsupstancijalnosti s ljudima, izostaje izravno afirmiranje njegove božanske naravi. Razdvajanje soteriologije od kristologije ima za posljedicu to da kristocentrizam ustupa mjesto Haightovom teocentrizmu koji omogućuje druga i jednako valjana spasenjska posredovanja izvan Krista i kršćanstva, što ponovno afirmira "deiktičku" teoriju božanskog posredovanja, bez jasne identifikacije Riječi s jedinim istinskim Bogom.Haight's claim that Jesus is a symbol of God is the focal point of his christology (uncapitalized throughout his works). Through the genetic method of critical correlation and conversation, within the christological pluralism of New Testament christologies, Haight conveys his central message for the postmodern period that Jesus is the bearer of God's salvation by his symbolical salvific mediation of God's presence. This message can be conveyed to the postmodern culture by reinterpreting the fundamental Christian religious symbols, which should be intelligible in the cultural context in order to avoid traditionalism, fundamentalism and radical liberalism, with the ultimate goal for faith to assume the form of the culture in which it is implemented. At the same time, such reinterpretation must remain faithful to tradition and strengthen the life of the Christian community. The objective of this dissertation is to present, analyze and critically assess the meaning of religious symbols in Haight's theology, especially the identification of Jesus as God's symbol, whose divinity and humanity are expressed through his dialectical structure. Preferring Spirit christology that avoids the hypostatization of God as Word in Johannine Logos christology, in order to express God's activity in the world through the symbol of God as Spirit, Haight begins from "below" in his christology, from the existentialhistorical Jesus of Nazareth, who is accessible to all people through their experience of Him as an individual and particular human person, who mediates God's salvific presence as a religious symbol. Although Haight claims to accept Nicaea and Chalcedon, professing that Jesus was a human person with an integral human nature in whom "no less than God," divine nature was at work, his reinterpretation of the Councils significantly alters the meaning. Overemphasizing symbolism in Jesus' salvific mediation (a symbol mediates something other than itself) and its dialectical structure (so that at the same time it is possible to say that Jesus is and is not God), Haight demonstrates merely a soteriological concern without asking the ontological christological question of who Jesus is in himself and in relation to God. Haight’s attempt to answer the christological question boils down to a quantitative differentiation of God's presence to Jesus and to other people, wherein God was present to Jesus in a superlative manner. Haight clearly confirms Jesus' humanity and consubstantiality with other human persons but there is no direct affirmation of Jesus' divine nature. The separation of soteriology from christology results in christocentrism being replaced by Haight's version of theocentrism, which allows for other and equally valid salvific mediations without Christ and outside Christianity, thereby reaffirming the old deictic theory of divine mediation without the clear identification of the Word as the only one and true God
CHRIST BETWEEN HUMILIATION AND GLORY : THE MEANING OF THE INCARNATION IN HILARY OF POITIERS' DE TRINITATE
Full text linkDisertacija je podijeljena u dva dijela. U prvom poglavlju prvog, uvodnog dijela služeći se relevantnim studijama autorica smješta djelo De Trinitate Hilarija iz Poitiersa u kontekst arijanske kontroverzije pedesetih godina IV. stoljeća pri čemu se razviđa kako je njegov nastanak neposredno potaknut “blasfemnom” vjeroispoviješću sinode u Sirmiju 357. godine, te da je prvotni cilj De Trinitate pobijanje arijanskoga nauka izlaganjem vjere Crkve. U drugom poglavlju autorica na temelju recentnih studija prikazuje kronologiju i strukturu nastanka djela i Hilarijevu teološku metodu. U Drugom, središnjem dijelu rada autorica rekonstruira, analizira i sustavno prikazuje nauk o utjelovljenju – njegovu narav, svrhu i učinke – na temelju dogmatsko-polemičkog Hilarijevog djela De Trinitate, polazeći od neposrednog povijesno-teološkog konteksta. U prvom poglavlju autorica kao primarne Hilarijeve oponente u polemici vezanoj uz utjelovljenje identificira (homejske) arijance, dočim on također pobija nauke Fotina iz Sirmija i Marcela iz Ancire/sabelijanizam. U drugom poglavlju autorica utvrđuje da se prema Hilariju Sin Božji utjelovio uzevši od onoga što je čovjekovo jednu konkretnu i cjelovitu ljudsku narav – dušu i tijelo, kojoj je on sam jedino počélo. U ostalim poglavljima ovoga dijela rada autorica analizira Hilarijevo shvaćanje utjelovljenja s formalnog aspekta te potom nastoji utvrditi kako je Hilarije pojmio njegove učinke. Tako u trećem poglavlju autorica zaključuje kako je po Hilariju utjelovljenje rezultiralo jednim subjektom, naime da se sjedinjenje Sina Božjega i ljudske naravi ostvarilo u jednoj osobi, te da je neodijeljeno odnosno neodjeljivo za svu vječnost. U četvrtom poglavlju autorica pokazuje da je Isus Krist nakon utjelovljenja za Hilarija i Bog i čovjek. U petom poglavlju autorica utvrđuje da se po Hilariju sjedinjenje božanskog i ljudskog ostvarilo u božanskoj osobi Isusa Krista, koja je za Hilarija istovjetna preegzistentnoj osobi Sina Božjega. U šestom poglavlju autorica je pokazala da Hilarije eksplicitno tvrdi i dokazuje Kristovu opstojnost u dvije cjelovite i zbiljske naravi, božanskoj i ljudskoj, te ih jasno razlikuje uočavajući i razlikujući njihove vlastitosti i različita djelovanja kojima su one počéla. Božanska narav Isusa Krista, argumentira autorica, po Hilariju nije pretrpila nikakvoga umanjenja – promjene. Nakon utjelovljenja – koje je za njega kenoza, snishodljivost, ali nipošto gubitak po božansku narav – Krist, ostajući u božanskoj naravi, po Hilariju posjeduje i cjelovitu ljudsku narav – dušu i tijelo. Isusa Krista Hilarije, pokazuje autorica, prepoznaje kao pravoga Boga i “savršenoga” čovjeka. Zbog svojega počéla koje je u njemu samome Krist, po Hilariju, utvrđuje autorica, nije uzeo grešne mane naše naravi te je stoga, iako pravi čovjek, bezgrešan i nesagrješiv, izvan naše grešne/manjkave (uitiosa) slabosti i mana ljudskih trpnji (passionum). Prema Hilariju, stoga, valja reći – pokazuje autorica – da je Isus Krist rođen i u ljudskoj naravi i u sličnosti ljudskoj naravi, kao čovjek no i čovjeku sličan. Autorica na poslijetku utvrđuje da je za Hilarija ljudska narav Isusa Krista, iako prava ljudska, jedinstvena i iznad naše, te on zato nije podložan ograničenjima i nužnostima ljudske naravi, niti osjećaju bola/patnji.The dissertation is divided into two parts. In the First Chapter of the First, introductory Part the author has contextualised, by using the relevant studies, Hilary’s work De Trinitiate within the Arian controversy of the fifties of the fourth century. This shows that the ‘blasphemous’ creed of the synod in Sirmium in 357 was the immediate cause of the work’s appearance, while its main aim is to refute the Arian teaching by presenting the faith of the Church. In the Second Chapter the author presents, by using the recent studies, the chronology of and the structure according to which the work has been written, as well as Hilary’s theological method. In the Second, main Part of the thesis, the author tried to reconstruct, analyse, and systematically present Hilary’s doctrine on Incarnation – its nature, purpose, and effects – according to his work De Trinitate and starting with the work’s immediate historical-theological context. In the First Chapter of this part the author has identified (Homoian) Arians as Hilary’s primary polemical opponents as regards the teaching on the Incarnation, while he also engaged in refutation of Photinus of Sirmium and Marcellus of Ancyra (Sabellianism). In the Second Chapter of this part the author presents Hilary’s doctrine of Incarnation as the Son of God’s assumption of one concrete and complete human nature – that is, a soul and a body, to which the Son of God is the only and exclusive principle. In the remaining chapters of this part of the thesis the author analysed Hilary’s thought on Incarnation from the formal aspect while trying to establish its immediate effects. Therefore, in the Third, main Chapter of this part, the author concludes that according to Hilary the Incarnation resulted in one subject, that is, that the unification of the Son of God and a human nature happened in one person and is, hence, undivided and inseparable for eternity. In the Fourth Chapter the author presents Jesus Christ as – according to Hilary – at once, incarnated God and a human being. In the Fifth Chapter the author establishes that Hilary argues that unification of the Divine and the human happened in the Divine person of Jesus Christ and that this person is the same as the pre-existent person of the Son of God. In the Sixth Chapter the author has shown that Hilary explicitly argues for and proves Christ’s existence in the two complete and real natures, the Divine and the human. These two are clearly distinguished in Hilary’s thought, which is evident from their traits and their distinctive activities that proceed from these traits. It is shown that the Divine nature has not suffered any diminishment or change. After the Incarnation – which is seen by Hilary as kenosis, but not as a diminishment of his Divine nature – and while being in the Divine nature, Christ assumed the human nature – a soul and a body. Christ is for Hilary, the author claims, the true God and the ‘perfect’ human being. Because of his source that remains in him, Christ did not assume the sinful flaws of our nature. Therefore, he is, although a true human being, sinless and flawless, that is, beyond our sinful/wanting (uitiosa) weakness and flaws of human passions (passionum). Hilary will, hence, state that Christ has been born with a human nature and in similarity to the human nature, as a human being and as similar to the human being. This means that his human nature is, although truly human, also unique and beyond ours and, therefore, not subjected to limitations and necessities of the human nature nor the feeling of suffering/pain
Religious-moral renewal of marriage and family : the model of survival and progress of the people in the works of Ivan Antunović
Full text linkAutor ove doktorske disertacije bavi se bogatom pisanom baštinom naslovnog biskupa Ivana Antunovića, velikog duhovnog vođe i narodnog preporoditelja bačkih Hrvata – Bunjevaca i Šokaca. U svom magistarskom radu pod naslovom Bračni i obiteljski moral u nekim djelima Ivana Antunovića – Bog s čoviekom i Čovik s Bogom u svoji molba i prošnja, autor je istražio što Ivan Antunović govori o bračnom i obiteljskom moralu u svoja dva najvažnija teološka djela. U ovoj doktorskoj disertaciji obradio je pod vidom bračnog i obiteljskom morala sva relevantna Antunovićeva djela. U svom radu uočio je da Antunović inzistira na vjersko-moralnoj obnovi braka i obitelji jer su to temeljne ustanove društva i Crkve. Zato je za temu ove disertacije postavio sljedeću tezu: Vjersko-moralna obnova braka i obitelji – model opstanka i napretka naroda u djelima Ivana Antunovića. Glavni cilj doktorskoga rada jest cjelovito istražiti bračni i obiteljski moral u djelima Ivana Antunovića i analizom pokazati da je Ivan Antunović gradio poseban model za vjersko-moralnu obnovu obitelji. Očekivani znanstveni doprinos je na temelju dobivenih rezultata pokazati da je Ivan Antunović svojim aktivnim djelovanjem kao svećenik i prosvjetitelj snažno utjecao ne samo na vjerski nego i na društvenogospodarski život svojega naroda, Hrvata Bunjevaca i Šokaca. Uz Uvod i Zaključak doktorski rad ima četiri poglavlja. Radi boljeg razumijevanja značaja lika biskupa Ivana Antunovića i njegova djelovanja za njegov „mili Rod”, u prvom poglavlju pod naslovom Život i rad biskupa Ivana Antunovića, autor najprije u kratkim crtama prikazuje njegov život i rad. Iz tog prikaza vidljivo je da su obitelj iz koje potječe, a potom njegov studij te napose pastoralni rad, temelj njegovoga spisateljskoga rada u kojem je uz ostalo, razradio nauk Crkve o braku i obitelji, dajući svemu svoj doprinos konkretnim, originalnim moralnim poukama. Drugo poglavlje nosi naslov Povijesni okvir djelovanja Ivana Antunovića. Značaj njegovog rada i njegov dragocjeni doprinos osvjetljavaju i povijesne, pastoralne i društveno-političke prilike u kojima je živio i radio. Stoga je i njih prikazao u prvom dijelu drugog poglavlja stavljajući ih u podnaslov Povijesni kontekst. U nastavku drugog poglavlja prikazao je što sam Ivan Antunović govori o sebi i svom vremenu. Njegova osobna svjedočanstva o sebi i svom vremenu, odnosno o situaciji u kojem se nalazio njegov „mili Rod” baca posebno svjetlo na cjelokupni njegov rad i daje mu još veću vrijednost. Tako saznajemo značajne i zanimljive činjenice o njegovoj naravi i karakteru. Antunović potom ocjenjuje stanje u kojem su se nalazili bački Hrvati – Bunjevci i Šokci na početku njegovog javnog djelovanja. Doista, sav njegov rad, a napose moralne pouke, dobivaju posve drugačije značenje kada se prikažu u svjetlu njegova vremena i situacije u kojoj se nalazio njegov hrvatski narod, u ono vrijeme neprobuđene nacionalne svijesti, u okruženju naglašene mađarizacije i germanizacije. Poznavajući konkretnu situaciju, s jedne strane, i pobožnost, radinost i dobrotu svoga naroda, s druge strane, Ivan Antunović je višestruko želio pomoći svome narodu ne žaleći truda, vremena pa ni materijalnih dobara kojima je raspolagao. U trećem i središnjem poglavlju pod nazivom Ivan Antunović o braku i obitelji, donose se i analiziraju njegove moralne pouke o braku i obitelji koje se temelje na Svetom pismu i nauku Učiteljstva Crkve, a protkane su i brojnim primjerima iz svakodnevnog života. Ivan Antunović je u svojim pisanim djelima uvijek pred sobom imao konkretne osobe i konkretne životne situacije pripadnika svoga naroda koji je ljubio cijelim svojim bićem i kojemu je želio pomoći svim srcem. U prvom dijelu ovoga poglavlja opisane su negativne pojave u braku obitelji. Ivan Antunović je kao svećenik i dobri pastir svoga stada otvorenim očima i srcem gledao na svoj narod i na sve što se u njemu događa. Tako je zapazio i opisao sve negativnosti koje je zapazio u brakovima i obiteljima njegovog naroda. U drugom dijelu ovoga poglavlja prikazana je Antunovićeva misao o Božjem naumu i crkvenom nauku o braku i obitelji, i to pod četiri vida. Najprije je govor o braku i obitelji općenito. Slijedi Život u braku s detaljnim obrazloženjem važnosti sakramenta ženidbe za život u braku i obitelji. Zatim se donosi i analizira Život u obitelji. U ovom dijelu nalaze se mnoge Antunovićeve misli, budući da je tu doista išao do najsitnijih detalja. Četvrti vid Antunovićeve misli o braku i obitelji stavlja molitvu u središte obiteljskoga života: Molitva kao temelj obiteljskog života. Svi odnosi članova obitelji i sve što se u obitelji događa mora biti prožeto molitvom i mora izvirati iz duhovnog života. Kada je riječ o „obiteljskom molitveniku” Ivana Antunovića treba spomenuti njegovu specifičnost. On u tom molitveniku kroz molitveno-duhovni vid nudi i teološko-obrazovni vid što je za ono vrijeme bilo veoma važno. To ne čini tako da molitvama pridodaje jedan posebni katehetski dio nego u razne molitve ubacuje katehetsko-moralne pouke kojima želi pomoći molitelju da bolje moli i „uvjeri” Boga zbog čeka treba uslišati njegovu molitvu. Cjelokupno treće poglavlje vodi kao nekom razumljivom zaključku i opravdanju postavljene teze ovoga rada, t.j. da vjersko-moralna obnova braka i obitelji, kako ju je zamislio biskup Ivan Anutnović u okviru svog ukupnog djelovanja, vodi k opstanku a onda i napretku naroda. Stoga se u četvrtom poglavlju ovoga rada pod naslovom Antunovićev model za opstanak i napredak naroda analizira cjelokupna Antunovićeva misao i način djelovanja pod vidom svojevrsnog „modela” za opstanak i napredak njegovog naroda. Prilike u kojima je živio i radio dale su početni motiv za stvaranje takvog jednog modela, a cilj i način njegova rada oblikovao je model kojemu su glavne sastavnice Antunovićevo vjersko-moralno učenje, zatim vjersko-moralna obnova braka i obitelji a daljnje sastavnice su narodni preporod, prosvjeta i gospodarski napredak njegovog naroda. U ostvarenju Antunovićevog cilja djelovanja po zamišljenom modelu potrebna je sloga, odnosno udruživanje svih narodnih sila, što će onda uroditi dobrim i slatkim plodom opstanka i napretka njegovog naroda. U završnom dijelu ovoga poglavlja ukazuje se i na neke konkretne plodove života bačkih Hrvata po modelu biskupa Ivana Antunovića. Antunovićeva bogata pisana baština svjedoči jasno o njegovoj jedinoj želji i nakani: da svoj narod pouči i uputi kako treba živjeti da bi uskladio svoj način života s Božjom voljom jer je to zalog njegovog napretka u duhovnom, narodnom i materijalnom smislu. To je ujedno i put do istinske sreće ovdje na zemlji i postignuća vječnog blaženstva. U zaključku ove disertacije autor ističe kako se nakon proučavanja novinskih članaka, knjiga i pisama Ivana Antunovića može zaključiti da se kao zlatna nit u njima provlači Antunovićeva teološka stručnost i dobro poznavanje mentaliteta naroda kojemu je pripadao i za koji je radio i živio. To mu je omogućilo da opširno i na adekvatan način ukaže svom „milom Rodu“ na sve vrednote nauka Crkve, a napose njezinog moralnog nauka o braku i obitelji. Uzvišeni cilj koji je Ivan Antunović sebi postavio, zahtijevao je puno truda i rada, puno strpljivosti i ustrajnosti. Pronicljiv duh, koji je imao, poticao ga je na neumorni rad Bogu na slavu i na dobrobit njegovog naroda. Činio je to prije svega kao svećenik u svom svakodnevnom pastoralnom radu. Taj rad mu je, međutim, malo po malo otvarao oči i proširivao srce i pomogao mu da najprije sagleda u kakvom je stanju njegov narod, a onda i da shvati što bi sve mogao učiniti za njega. Krenuo je od obitelji. Ona mu je od djetinjstva bila najviše na srcu. Budući da je dobro sagledao kakva je situacija u brakovima i obiteljima njegovog naroda, mogao je tim najstarijim i najvažnijim institucijama čovječanstva i pomoći na pravi način. Pojedina pitanja i probleme opisivao je do u sitnice. Nije želio propustiti ukazati ni na jednu negativnost koja bi mogla narušiti sklad koji mora vladati u svakom kršćanskom braku i obitelji. Isto tako nije želio propustiti ponuditi sva sredstva koja je Bog preko Crkve darovao bračnim drugovima za očuvanje vjernosti i za neprestani rast u ljubavi i svetosti. Antunović ne idealizira obitelj nego ju jednostavno prihvaća i predstavlja kao Božju volju. Nema druge alternative za opstanak društva i Crkve. Obitelj je, međutim, ranjena grijehom iako ju je Bog ustanovio te želio i odredio da se po njoj nastavi njegovo stvarateljsko djelo u svijetu. Te rane narušile su ljepotu i sklad mnogih obitelji i prouzrokovale mnoge poteškoće i nevolje u njihovom životu, a mnoge su i razorile i uništile. Te rane bile su prepoznatljive i u obiteljima njegovog «ljubljenog Roda», to jest u obiteljima bunjevačkih i šokačkih Hrvata u Južnoj Ugarskoj u 19. stoljeću. Spas svoga naroda, koji je u ono vrijeme bio višestruko ugrožen, Antunović je vidio prvenstveno u vjersko-moralnoj obnovi institucije braka i obitelji. Stoga u procesu njihove obnove, on prije svega zagovara povratak izvorima. Potrebno je, kao prvo vratiti se Božjem naumu i prihvatiti u potpunosti Božju volju i Božji pogled o braku i obitelji. Bez duhovnog života, bez milosnih sredstava koje je Bog namijenio za održanje i napredak obitelji, one su osuđene na propast. Pokazao je to Antunović brojnim primjerima iz života tadašnjih obitelji. Kao drugo, u procesu očuvanja obitelji ističe potrebu sloge i ljubavi te zajedničkog rada. A treći moment, koji je nužan za održanje obitelji, po Antunoviću, jest pratiti i prihvatiti gospodarski napredak i razložno i mudro upotrebljavati materijalnim sredstvima. U doktorskom radu pod naslovom Vjersko – moralna obnova braka i obitelji – model opstanka i napretka naroda u djelima Ivana Antunovića potvrdila se hipoteza, to jest da je vjersko-moralna obnova braka i obitelji temelj svekolikog razvoja na društvenom i gospodarskom području jednoga naroda, ovdje Hrvata – Bunjevaca i Šokaca. Ivan Antunović je u tom smislu bio veoma konkretan i, kako pokazuje rezultat ovoga doktorskog rada, trasirao je određeni model za napredak i opstanak njegova naroda koji je bio pod snažnim pritiskom mađarizacije i germanizacije. Prijedlozi Ivana Antunovića za život u braku i obitelji, u ozračju današnje krize braka i obitelji mogu, u širem smislu, biti poticajni također za današnje obitelji i za vrednovanje braka i obitelji u suvremenim okolnostima života. Ovaj rad je pokazao je također da je pisani opus Ivana Antunovića još uvijek nedovoljno istražen, a upotpunjena građa bogato vrelo za daljnja istraživanja. Vrijedilo bi se pozabaviti njegovim socijalnim i karitativnim radom, istražiti njegovu političku misao, zatim proučiti njegove doprinose u razvoju školstva kao i na gospodarskom području. Iz popisa njegovih članaka kao i iz popisa bibiliografskih jedinica vidljivo je da za svako područje ima dovoljno radnog materijala. No, Antunovićevi članci i knjige nisu samo pogodni za istraživanje bogatstva njegove misli, nego mogu biti korisni i u traženju poticaja za ispravan ljudski i kršćanski život u suvremenom svijetu i Crkvi. Ova dokorska disertacija je pokazala da se na temelju sveukupnog djelovanja Ivana Antunovića može govoriti o određenom modelu, kojega autor naziva „Antunovićev model”. Sva poglavlja ovoga rada to potvrđuju. Ivan Antunović je doista svojim radom, ali bez izravne namjere, stvorio jedan model, kojega se on čvrsto držao i u koji je želio ugraditi sve pripadnike svoga naroda. Taj model ima jasne obrise koji su prepoznatljivi u slozi i udruženom nastojanju svih pripadnika njegovog naroda za življenje po načelima katoličke vjere. Zatim, u jasnoj svijesti i prihvaćanju svoje nacionalne pripadnosti hrvatskom narodu; nadalje u zauzimanju za prosvjetu i školovanje djece i mladih, te u praćenju suvremenih tokova napretka poljoprivrede i drugih gospodarstvenih grana kao i u razboritom gospodarenju materijalnim dobrima. Oktriće „Antunovićevog modela” može biti važan znanstveni doprinos. Život i rad bačkih Hrvata po takvom modelu, u proteklih 125 godina, to jest od smrti Ivana Antunovića do danas, svjedoči da njegovo nastojanje i njegov trud i rad nisu bili uzaludni. Biskup Ivan Antunović je pomogao svom hrvatskom narodu u prosvjećivanju i time mu omogućio višestruki napredak. Plod njegova rada prepoznatljiv je u cjelokupnom kasnijem napretku bunjevačko-šokačkih Hrvata u tadašnjoj Južnoj Ugarskoj, odnosno u Bačkoj. Napredak je prepoznatljiv u vjerskom, kulturnom, društvenom i gospodarskom smislu. Djelo Ivana Antunovića u njegovom hrvatskom narodu i „milom mu Rodu” bunjevačkom i šokačkom, prisutno je i živo. Njegovo životno geslo „sve za vjeru, narodnost i riječ svoju” i dalje je misao koja nadahnjuje i svjetlo koje ih vodi u njihovom radu te donosi i danas one plodove koje je on želio i za koje je cijeli život izgarao. Biskup Ivan Antunović ima što reći svom narodu ali i svim ljudima trećega tisućljeća. Njegove moralne pouke i mudre poruke mogu dati značajan doprinos u izgradnji bolje, ljepše i sretnije budućnosti hrvatskog naroda i Crkve u Hrvata i dati doprinos toliko željenoj civilizaciji ljubavi.This doctoral dissertation named “Religious and Morale Renewal of Family – The Model of Subsistence and Prosperity of The Nation through The Works of Ivan Atunović” cultivates significant written heritage of the titular bishop Ivan Antunović, the great spiritual leader and national revivalist of Croats in Bačka – Bunjevci and Šokci. The main goal of the dissertation is to completely explore matrimonial and family morale in the work of Ivan Antunović and to demonstrate that he built a special model of religious and morale renewal of family. As a result of this survey, the expected scientific contribution has indicated that active participation of Ivan Antunović as a priest and educator powerfully influenced religious life, as well as it influenced social and economic aspects of life of his nation, Croats Bunjevci and Šokci. Besides the Exordium and Conclusion, there are four chapters of this doctoral dissertation. For the reason of better understanding the significance of bishop Ivan Antunović and his work for the “dear lineage”, the author of this dissertation shortly describes his life and work in the first chapter titled “The Life and Work of Bishop Ivan Antunović”. It is visible that the bases of his writing were his background, and later studies and pastoral work, where he elaborated the doctrine of Church about marriage and family combining them with his contribution in concrete and original morale instructions. The second chapter is “Historical Passe-Partout of the Work of Ivan Antunović”. The significance of his work and his precious contribution enlighten historical, pastoral, social and politic occasions of the time of his life and work. Therefore, those occasions are described through the first part of this chapter by the name “The Historical Context”. The second chapter next reveals Ivan Antunović’s words of himself and his time. From his words we can become familiar with important and interesting facts of his nature and character. Antunović afterwards evaluated situation of Croats of Bačka – Bunjevci and Šokci, which existed at the very beginning of his public life. All his work and moral instructions indeed receive completely different meaning when observed in the light of his time and situation of his Croat lineage without awakened national consciousness in a surrounding of accentuated hungarisation and germanisaton. The third and mid-chapter by the name “Ivan Antunović about the marriage and family” analyses his moral instruction about the marriage and family. The first part of this chapter describes negative appearances in marriage and family. Ivan Antunović, as a priest and a good Sheppard, watched his nation and all the happenings with widely opened eyes and heart. He was able to notice and describe all the negative elements in marriages and families. The second part of this chapter shows Antunović’s thoughts about the God’s intention and the doctrine of Church about marriage and family in four aspects. The fist aspect is about Marriage and family in general. Then comes The life in marriage with detailed explanation of importance of the marriage sacrament in marriages and families. The next is The life in family where Antunović expresses various of his thoughts as he mentioned numerous and the tiniest details. The fourth aspect puts the prayer in the centre of family life – The prayer as a foundation of family life. Every relationship of family members and everything that occurs in the family has to be permeated by prayer and has to come from spiritual life. If “The Family Prayer Book” by Ivan Antunović is mentioned, its specificity has to be mentioned as well. Antunović besides devotional-religious aspect in his prayer book offers also theological-educative aspect, what was of an importance in those times. The whole third chapter is led as an understandable conclusion and vindication of this work that religious and moral renewal of marriage and family brings to the subsistence and prosperity of the nation by the theses of bishop Ivan Antunović and all his work. Therefore, the fourth chapter “The Model of Subsistence and Prosperity by Antunović” analyses general Antunović’s thought and work as a certain “model” of subsistence and prosperity of his nation. Occasions occurred in his life and work gave initial motivation in making such a model, and the goal and method of his work formed the model with the main components of Antunović’s religious and moral teaching, then religious and moral renewal of marriage and family, and with components of the revival of nation, education and economic progress of his nation. The closure of this chapter reveals certain concrete examples Croats’ of Bačka fruits of lives by the model of bishop Ivan Antunović. Rich written inheritance of Ivan Antunović clearly testifies about his only wish and premeditation: to teach and direct his nation to live through harmonizing its way of life with God’s intentions as it is to be a pledge of its progress in spiritual, national and material manner. That is also the way of sincere happiness here on earth and the attainment of eternal bliss. The author emphasises through the conclusion of this dissertation, after studying newspaper articles, books and letters of Ivan Antunović, it can be inferred that like a golden thread inside them, there is Antunović’s theological expertise and great knowledge in the mentality of the nation he came from, he worked and lived for. This all gave him a chance to at large and adequately point to his “dear lineage” upon all values of Church doctrines, and above all its moral doctrina about marriage and family. This doctoral dissertation “Religious and Morale Renewal of Family – The Model of Subsistence and Prosperity of The Nation through The Works of Ivan Atunović” confirms a hypothesis that the religious and moral renewal of marriage and family is the foundation of general progress in social and economical aspects of a nation, in this case Croats – Bunjevci and Šokci. The bishop was in this manner very concrete, and as the result of this dissertation shows, he laid out certain model of a progress and subsistence of his nation under the accentuated hungarisation and germanisation. Suggestions of Ivan Antunović for the life in marriage and family, considering today’s crisis in marriage and family can be widely observed as stimulating for current families and assessment of marriage and family in contemporary circumstances of life. The dissertation also showed written work of Ivan Antunović as insufficiently explored, and its content as a well for further studies. It would worth to deal with his social and charity work, to explore his political thoughts, then to study his contributions to education and economy. It is visible from the corpus of his newspaper articles and bibliographical items that each field has rather enough working material. Nevertheless, Antunović’s articles and books are not only useful for studying but also for seeking stimulus in kosher human and Christian life in contemporary world and in the Church. The doctoral dissertation pointed out mentioning of a certain model founded on the bases of the work of Ivan Antunović, named “Antunović’s Model” by the author. All the chapters of this dissertation cofirm this point. Without direct intentions, Antunović indeed created a model that he firmly followed and wanted to imbed all the members of his nation. The model has clear structure recognisable in harmony and unanimity of the nation’s members to live by principles of the Holy Catholic Church, then by clear awareness and acceptance their own Croatian ethnicity, the next by supporting education in general and of children and youth, and at the end but not less important by following contemporary progress of agriculture and other economy branches and prudent managing of material goods. Discovery of Antunović’s model could be a scientific endowment. The work and life of Croats of Bačka in the past 125 years, since the death of Ivan Antunović, proves us his endeavour and trying were not in vain. Bishop Ivan Antunović helped his Croatian nation in enlightenment and in this manner enabled a great deal of progress. The fruit of his work was recognisable by latter progress of Croats, Bunjevci and Šokci, on the south of Kingdom of Hungary (Regnum Hungariae,) in today’s Bačka. The progress was shown in religious, cultural, social and economic manner. The work of Ivan Antunović for his Croat nation an “dear lineage”, Bunjevci and Šokci, is present nowadays and very alive. His life motto “all for religion, ethnicity and one’s word” is still a thought that inspires then and a light that leads them in th
ANĐEO MARIJA MIŠKOV: RELIGIOUS AND NATIONAL REFORMER OF THE CROATIAN PEOPLE : (1848 – 1922)
Full text linkAnđeo Marija Miškov, hrvatski dominikanac, rođen 1848. na srednjodalmatinskom otoku Zlarinu, doktor teologije, pučki misionar, spisatelj i kulturni djelatnik, osamdesetih godina XIX. stoljeća uključuje se u započeti proces preporoda hrvatskoga naroda. Kako se o životu i djelovanju oca Miškova uglavnom pisalo općenito bez konkretnijega uvida u stvarni i sadržajniji radni opus, ovaj rad govori o bogoljubnoj, rodoljubnoj i domoljubnoj aktivnosti našega dominikanca na prijelazu iz XIX. u XX. stoljeće i o njegovu doprinosu prosvjeti hrvatskoga naroda. Disertacija s naslovom »Anđeo Marija Miškov: vjerski i nacionalni preporoditelj hrvatskoga puka (1848.–1922.)« kompozicijski je podijeljena na dva dijela, a dijelovi na poglavlja. Prvi dio disertacije podijeljen je na pet poglavlja. Sadržajan i cjelovit životopis učenoga dominikanca predstavljen je u prvomu poglavlju. Kongregacija sestara dominikanki, koja je odigrala važnu odgojno-obrazovnu ulogu u Dalmaciji početkom XX. stoljeća, tema je drugoga poglavlja. Treće poglavlje govori o Miškovljevu apostolskom rad u okviru pučkih misija, koje predstavljaju jedno od njegovih najznačajnijih, ako ne i najvećih djela, kojima je ovaj neumorni misionar i propovjednik doprinio preporodu hrvatskoga puka. Na četvrtomu je mjestu Bratovština žive krunice, pobožna ustanova koja je predstavljala duhovnu poveznicu hrvatskoga naroda, a na petomu je časopis Gospina krunica koji je, iako s kratkim vremenskim izlaženjem, uspio pridonijeti vjerskoj i kulturnoj obnovi, s posebnim težištem na obrazovanje, a nerijetko i na domoljublje. Drugi dio disertacije podijeljen je na šest poglavlja. Prvo se poglavlje bavi tiskanim pastoralnim, pobožnim priručnicima koji su zbog svoje sadržajne i jezične jednostavnosti bili od velike pomoći za vjersku pouku naroda, svećenika, a nerijetko i za njegovu pismenost. Rukopisna ostavština o. Anđela M. Miškova predstavljena je u drugomu poglavlju rada i uključuje važnije rukopise različita sadržaja. Iako se radi o neobjavljenim djelima, neka od njih, kao što su Duhovne vježbe za puk i svećenstvo, otac Miškov je obilato koristio u svojemu pastoralnom djelovanju, trudeći se pomoći kulturi vjerničkoga puka i njegova klera, ukazujući na vrijednosti kao što su obitelj, odgoj, moral, poštenje, međusobno poštivanje, pravda, rad, rodoljublje i domoljublje. Značajna pozornost u drugomu poglavlju posvećena je Životopisu Vinka iz Ferrare i Životopisu bl. Ozane Kotorske, dvama vrijednim i neobjelodanjenim rukopisima. U radu su doneseni i drugi rukopisi manjega opsega koji su zapravo pokazatelji Miškovljeve kulturološke širine. Treće nas poglavlje upoznaje s Miškovom leksikografom i njegovim jednim – nedovršenim djelom. Riječ je o Vokšim rječniku, tematski sažetu, koji zbog te činjenice predstavlja vrijedno leksičko djelo. U središtu je četvrtoga poglavlju Miškov prevoditelj, uglavnom manjih teoloških rasprava i priča, od kojih je pojedine koristio u svojoj dušobrižničkoj službi. Peto poglavlje doktorske disertacije govori o Miškovljevu kulturnom radu i doprinosu narodnoj prosvjeti kao povjerenika dviju najznačajnijih kulturnih institucija: Matici hrvatskoj i Društvu sv. Jeronima, kao i drugim rodoljubnim i domoljubnim djelatnostima unutar pojedinih društava i institucija, dok je posljednje, šesto poglavlje drugoga dijela disertacije posvećeno propovjedničkoj tematici učenoga dominikanca. Središnje mjesto ovoga poglavlja zauzimaju homiletske teme koje otkrivaju propovjednički svijet oca Miškova te njegova brojna nastojanja oko duhovnoga i društvenoga preporoda Hrvata te njegov propovjednički diskurs i profil. Disertacija ima uobičajen popis kratica, predgovor, uvod, zaključak, sažetak na hrvatskomu, popis korištenih izvora i literature, priloge, kazalo osobnih imena i bilješke o autoru.Anđeo Marija Miškov, Croatian Dominican priest, born in 1848 on Central Dalmatian island Zlarin, doctor of theology, popular missionary, writer and cultural worker, joined in 1880s the then ongoing revival process of the Croatian people. Since accounts of father Miškov’s life and activity have largely been general and without specific insights into his actual and meaningful working opus, this work deals with the Dominican’s godly and patriotic activity at the turn of the twentieth century, and his contribution to the education of the Croatian people. The dissertation, titled »Anđeo Marija Miškov: Religious and National Reformer of the Croatian People (1848. – 1922.)«, is organized into two sections, and the sections are divided into chapters. The first section is divided into five chapters. A substantial and comprehensive biography of the learned Dominican is presented in the first chapter of the section. The Congregation of the Dominican Sisters, which had an important educational role in Dalmatia in the beginning of the twentieth century, is the subject of the second chapter. The third chapter deals with Miškov's apostolic work within the Popular Missions, one of Miškov’s most significant, if not the biggest works, with which this diligent missionary and preacher contributed to the revival of the Croatian people. The fourth deals with the Brotherhood of the Live Rosary, an institution of a pious character and a spiritual link of the Croatian people, and the fifth with magazine Holy Lady’s Rosary which, although published only for a short period of time, managed to contribute to religious and cultural renewal, with special emphasis on education and often on patriotism. The second section of the dissertation is divided into six chapters. The first chapter deals with printed pastoral, devotional manuals which were, due to their simplicity of language and content, great help for the religious instruction of people and priests, and often their literacy. Anđeo M. Miškov’s manuscript legacy, which includes important manuscripts of various contents, is presented in the second chapter. Some of the manuscripts, such as the Retreats for People and Clergy, though unpublished, Miškov used generously in his pastoral work, in an attempt to help the culture of the people of faith and his clergy by pointing to values such as family, education, morality, honesty, mutual respect, justice, work, and patriotism. Considerable attention in this chapter is devoted to the Life of St. Vincent Ferrer and the Biography of Blessed Osanna of Cattaro, two valuable but unpublished manuscripts. Other manuscripts, of a narrower range but indicating Miškov’s cultural width, are also included. The third chapter introduces Miškov as a lexicographer and his one unfinished work. This is Vokšim Dictionary, a valuable lexical work due to the fact that it is thematically compressed. The fourth chapter focuses on Miškov as a translator of minor theological debates and stories, some of which he used in his spiritual guidance. The fifth chapter discusses Anđeo M. Miškov’s cultural work and his contribution to the education of the Croatian national being as the commissioner of two major cultural institutions: the Croatian Centre and the Society of Saint Jerome, as well as other patriotic activities within individual societies and institutions, while the last, sixth chapter of the second section deals with the learned Dominican’s preaching subject matter. This chapter’s central part is devoted to Miškov’s homiletic themes that reveal his preaching world, his purpose or his labours for the spiritual and social revival, as well as his preaching discourse and profile. The dissertation also contains a list of abbreviations, preface, introduction, conclusion, abstract in Croatian, list of references and appendices, index of personal names, and note on the author
Ephesian christological controversy by works of T.J. Šagi-Bunić : from schism (431.) to union (433.)
Full text linkDisertacija je podijeljena na dva dijela. U prvom, uvodnom dijelu, autorica najprije prikazuje dosadašnje spoznaje o Šagi-Bunićevu znanstvenom doprinosu u njegovim objavljenim radovima na latinskom jeziku, posebice se zadržavajući na onome što su kao njihovu osobitu vrijednost istaknuli teolozi svjetskoga glasa (prvo poglavlje). Potom predočava sadržaj Šagi-Bunićevih neobjavljenih spisa koji predstavljaju izvor novih spoznaja o autorovim istraživanjima kristologije prvih stoljeća Crkve. Detaljno obrađuje njegovu korespondenciju s Hadrijanom Borakom te donosi bitne informacije o Šagi-Bunićevim neobjavljenim radovima, nacrtima i bilješkama o efeškoj kristološkoj problematici (drugo poglavlje). Drugi i glavni dio rada nosi isti naslov kao i sama disertacija: „Efeška kristološka kontroverzija prema djelima T. J. Šagi-Bunića – od raskola (431.) do sjedinjenja (433.)“. U njemu autorica rekonstruira Šagi-Bunićeve započete i ne do kraja realizirane ideje da napiše jedno sustavno djelo o efeškoj kristološkoj kontroverziji. Taj je dio podijeljen na šest poglavlja. U prvome poglavlju autorica obrađuje Šagi-Bunićeva izvorna promišljanja o temeljnim prijeporima Ćirilove i antiohijske kristološke spekulacije u predvečerje Efeškoga sabora. Njegovim uvidima o samome saboru i o žalosnom raskolu do kojega je došlo između antiohijskih i aleksandrijskih biskupa, bavi se u drugome poglavlju. U trećem iznosi zanimljive informacije koje Šagi-Bunić donosi o više ili manje (ne)uspješnim pokušajima mirenja dviju kristoloških struja nakon Efeškoga sabora, a koji su pokušaji rezultirali time da su antiohijci odlučili predložiti Ćirilu svoj Antiohijski simbol kao temelj sjedinjenja. Autorovu analizu toga Simbola detaljno prikazuje u ĉetvrtom poglavlju. U petom poglavlju progovara o sjedinjenju između Ivana Antiohijskog i Ćirila Aleksandrijskog koje je bilo sklopljeno 433. g. na temelju Ćirilove poslanice Laetentur coeli u koju je Aleksandrinac uklopio Antiohijski simbol. Na koncu, u šestom poglavlju, saţima najznaĉajnije autorove uvide o utjecaju poslanice Laetentur coeli (i, preko nje, o utjecaju Antiohijskog simbola) na Kalcedonsku definiciju. U zakljuĉku autorica donosi kritičku prosudbu vlastita doprinosa obrađenoj temi te prosudbu o specifičnostima Šagi-Bunićevih neobjavljenih istraživanja o efeškoj kristološkoj kontroverziji.La dissertazione è divisa in due parti. Nella prima, che ha funzione introduttiva, l’autrice raccoglie anzitutto le conoscenze che si hanno fino ad oggi sul contributo scientifico di Šagi-Bunić attraverso le sue opere pubblicate in lingua latina, soffermandosi soprattutto su quello che teologi di fama mondiale hanno messo in evidenza (capitolo primo). Poi presenta il contenuto degli scritti inediti di Šagi-Bunić che sono la fonte delle nuove conoscenze sulle ricerche cristologiche che l’autore fa sui primi secoli della Chiesa. Inoltre esamina dettagliatamente la corrispondenza tra Šagi-Bunić e Adriano Borak, riportando informazioni essenziali sulle opere inedite del primo e sugli schemi, sulle annotazioni, che questi elabora, riguardo alla problematica cristologica efesina (capitolo secondo). La seconda e più importante parte del lavoro porta lo stesso titolo della dissertazione: “La controversia cristologica efesina secondo le opere di T. J Šagi-Bunić – dallo scisma (431) all’unione (433)”. In essa l’autrice ricostruisce le idee iniziate e non realizzate pienamente di Šagi-Bunić che voleva un’opera sistematica sulla controversia cristologica efesina. Questa parte è suddivisa in sei capitoli. Nel capitolo primo l’autrice tratta le riflessioni genuine di Šagi-Bunić sulle fondamentali controversie tra Cirillo d’Alessandria e le speculazioni cristologiche antiochene alla vigilia del Concilio di Efeso. Il capitolo secondo si occupa delle sue conoscenze sullo stesso Concilio e del triste scisma avvenuto tra i vescovi antiocheni e quelli alessandrini. Nel capitolo terzo riporta le interessanti informazioni che Šagi-Bunić raccoglie circa i tentativi, più o meno efficaci, di pacificazione delle due correnti dopo il Concilio di Efeso. Tentativi che vedevano gli antiocheni come coloro che proponevano a Cirillo il proprio Simbolo Antiocheno come fondamento dell’unione. L’analisi dettagliata che Šagi-Bunić fa di tale Simbolo è l’oggetto del quarto capitolo. Nel capitolo quinto tratta dell’unione tra Giovanni Antiocheno e Cirillo d’Alessandria che si fece nel 433 sulla base della lettera di Cirillo Laetentur coeli, nella quale l’Alessandrino ha incluso il Simbolo Antiocheno. Alla fine, nel capitolo sesto, riassume le più importanti intuizioni dell’autore sull’influsso che la Lettera Laetentur coeli (e attraverso di essa sull’influsso del Simbolo Antiocheno) ha avuto sulla definizione Calcedonense. Nella conclusione l’autrice fa una valutazione critica sia del proprio contributo sul tema trattato che sulla specificità delle ricerche inedite riguardo alla controversia cristologica efesina di ŠagiBunić
Theological Thought by Marijan Valkovic in the Development of Church and Social Life in Croatia
Full text linkDrugi vatikanski koncil obilježen je kao jedan od najznačajnijih događaja Katoličke crkve u XX. stoljeću. Na Koncilu Crkva razmišlja ad intra i ad extra, o sebi i o odnosu prema svijetu. Koncil je potaknuo na promjene u teologiji i u Crkvi, te posebno u odnosu kršćanâ i Crkve prema svijetu. Neki teolozi su teško prihvaćali promjene, a drugi su tražili nove putove i hrabro se suočavali s brojnim izazovima. Među one teologe koji su trajno tražili nove putove spada i Marijan Valković, svećenik krčke biskupije koji je diplomirao prije Drugoga vatikanskoga koncila (1955.), a za vrijeme Koncila (1962.–1965.) boravio u Rimu na poslijediplomskom studiju iz moralne teologije. Tijekom studija mogao je iz blizine osjetiti koncilsko ozračje. Osim toga, za mentore svojih doktorskih radova izabrao je u to vrijeme dva najpoznatija teologa moralista, isusovca Josefa Fuchsa, na Papinskom sveučilištu Gregoriana i redomptorista Bernharda Häringa, na prvom teološkom učilištu posvećenom isključivo studiju moralne teologije Academia Alfonsiana u Rimu. I Josef Fuchs i Bernhard Häring, svaki na svoj način utjecali su na teološki razvoj mladoga svećenika Marijana Valkovića. Tako je u Rimu uspješno završio poslijediplomski studij sa dva završna rada, koja su mu kasnije u slobodnoj Hrvatskoj (nakon 1990. godine) bila priznata kao dva doktorata. Od tada se ispred njegova imena stavlja oznaka za dva doktorata, to jest ddr. sc., što i nije tako uobičajeno u Hrvatskoj. U doktorskom radu polazimo od hipoteze da je prof. ddr. Marijan Valković svojim znanstvenim radom u postkoncilsko vrijeme dao značajan doprinos razvoju crkvenoga života, te da je nakon 1990. godine kao teolog i socijalni etičar otvarao nove putove u interdisciplinarnom dijalogu između teologije i drugih znanosti u Hrvatskoj. Središnja je nakana doktorskog rada baviti se onim područjima života i rada Marijana Valkovića koji se s različitih gledišta i bogatom tematikom odnose na:
a) teološko-crkveni život u Hrvatskoj nakon Drugog vatikanskog koncila
b) važna etičko-moralna pitanja društvenog života u Hrvatskoj nakon demokratskih promjena 1990. godine. Doktorski rad je podijeljen u tri glavne cjeline. Prva, pod naslovom Životni put i djelo Marijana Valkovića, obrađuje životni put Marijana Valkovića i područja njegovoga teološkoga zanimanja. Povezujući teološke radove i svrstavajući ih unutar područja zanimanja može se dobiti uvid u život i rad Marijana Valkovića kao teologa, u pojedine teme, časopise u kojima je pisao kao i u njegovu aktivnost koju je kao teolog – znanstvenik imao u crkvenom životu u Hrvatskoj.
U drugoj cjelini se obrađuju Doprinosi Marijana Valkovića postkoncilskom razvoju crkvenoga života u Hrvatskoj. Valkovićev opus se promatra kroz tri poglavlja koja ukazuju na žarišne točke koje su privlačile njegovu pozornost u prvom razdoblju njegova znanstvenog stvaralaštva, o kojima je kao teolog moralist progovarao i unutar kojih je razvijao svoju teološku misao, ali i zacrtavao smjer kojim će ići izgradnja dosljednog i autentičnog kršćanskog života. U središtu prvog poglavlja pod nazivom „Muškarac, žena i brak u teologiji Matthiasa Josepha Scheebena“ je misao i pitanje o čovjeku koje ističe aktualnost teološke antropologije i njezinu važnost u razvoju moralne teologije. U drugom poglavlju naslovljenom „Teološko promišljanje braka i obitelji“ pratimo na koji način Valković razvija teologiju braka i obitelji te njegovo zauzimanje za cjeloviti pristup bračnim i obiteljskim problemima u suvremenom svijetu. Treće poglavlje pod nazivom „Moralne i pastoralne implikacije govora o sakramentu pokore i grijeha“ u cijelosti je usmjereno na otajstvenost kršćanskog života koja teži biti autentično shvaćena. Kroz ova poglavlja želi se vidjeti kako izgleda moralna teologija Marijana Valkovića i što valja, jer predstavlja oslonac u traženju i postavljanju smjernica, istaknuti i danas.
U trećoj cjelini se istražuju Doprinosi Marijana Valkovića razvoju socijalnog nauka Crkve u Hrvatskoj. Unutar četiri poglavlja nastojat će se temeljito analizirati trag koji je Valković ostavio iza sebe nakon što se kroz jedno desetljeće angažirao oko socijalnog nauka Crkve i socijalnih pitanja aktualnih za hrvatsko društvo. U drugoj polovici XX. stoljeća u Hrvatskoj se o socijalnom nauku Crkve i socijalnoj problematici sustavno i teološki počelo više i temeljitije govoriti s demokratskim promjenama, jer je razdoblje komunističke vladavine (1945.–1990.) gušilo svaki pokušaj rasprave o socijalnom nauku Crkve na teoretskom planu i javni socijalni angažman kršćana na praktičnoj razini. Kroz ova poglavlja želi se istražiti i predstaviti nemali broj Valkovićevih „socijalnih“ radova i njegov pristup socijalnoj tematici, kako bi se osvijetlili njegovi originalni doprinosi ovom značajnom području kršćanske misli i djelovanja kao i hrvatskoj teologiji XX. stoljeća. „Od kršćanskog humanizma ka socijalnom nauku Crkve“ i „Socijalni nauk Crkve: tumačenja i doprinosi Marijana Valkovića“ naslovi su prva dva poglavlja u kojima se posebna pozornost posvećuje karakteristikama Valkovićevog socijalnog nauka. Valković pridaje izraziti značaj etičkim aspektima socijalnog nauka Crkve koji reflektiraju političke i gospodarske izazove hrvatskoga društva, stoga se oni analiziraju u trećem poglavlju pod nazivom „Socijalno-etička usmjerenja za pristup političkim i gospodarskim izazovima“, koje je važno jer pokazuje da se socijalno učenje Crkve bavi i suvremenim pitanjima i socijalnim problema. U posljednjem, četvrtom poglavlju, pod nazivom „Kršćanstvo i Crkva u suvremenoj civilizaciji“, diskutira se aktualno pitanje budućnosti Crkve i kršćanstva u suvremenoj civilizaciji i u hrvatskom društvu, jer Valković – prepoznajući znakove vremena i ne bojeći se dijaloga sa svijetom – na kritičan način konfrontira kršćanstvo i Crkvu sa njihovim kršćanskim identitetom koji je pozvan trajno rasti i razvijati se