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Logotherapy in pastoral work with young people suffering from anxiety
No full textU navedenom radu prikazuje se kako logoterapiju možemo primijeniti u pastoralnom radu s mladima koji se muče s anksioznošću. Anksioznost je osjećaj tjeskobe koji najčešće ima nepoznati uzrok. Iako je normalno ponekad biti tjeskoban, to može postati konstantno i prijeći u anksiozne poremećaje. Mladima to stvara probleme u njihovom društvenom životu i teško im je prihvatiti da su takvi. Logoterapija kao psihoterapija u slučaju anksioznih poremećaja primjenjuje paradoksalnu intenciju kojom se pokušava ublažiti simptome humorom tako da pacijent priželjkuje ono čega se boji i veća je vjerojatnost da se to neće dogoditi. Kako bismo spriječili da anksioznost prijeđe u anksiozne poremećaje, trebali bismo uvesti logoterapiju u odgoj i obrazovanje mladih i na taj način bismo ih poučili da pronađu svoj smisao života uz pomoć vrijednosti koje ćemo ostvarivati u odgoju.
U radu smo iznijeli neke psihoterapije koje se koriste kod liječenja anksioznih poremećaja, ali kada govorimo o anksioznosti kao o tjeskobi i zabrinutosti, onda nam je više bliža logoterapija koja se usredotočuje na čovjekovu egzistenciju i pronalaženje njegova smisla života. Ujedno, logoterapija je usmjerena na čovjekovu duhovnu dimenziju, a tko nam bolje može pomoći u izgradnji duha od samih svećenika, teologa, redovnika i redovnica te vjeroučitelja.In the aforementioned work, it is shown how logotherapy can be applied in pastoral work with young people who struggle with anxiety. Anxiety is a feeling of distress that most often has an unknown cause. Although it is normal to be anxious sometimes, it can become constant and turn into anxiety disorders. For young people, this creates problems in their social life and it is difficult for them to accept that they are like that. Logotherapy as a psychotherapy in the case of anxiety disorders applies the paradoxical intention of trying to alleviate the symptoms with humour so that the patient desires what he fears, which makes it more likely to not happen. In order to prevent anxiety from turning into anxiety disorders, we should introduce logotherapy into the upbringing and education of young people and thus teach them to find their meaning in life with the help of the values that we will achieve in upbringing.
In the paper, we presented some psychotherapies that are used in the treatment of anxiety disorders, but when we talk about anxiety more as distress and worry, we are closer to logotherapy, which focuses on human existence and finding the meaning of life. At the same time, logotherapy is focused on a person's spiritual dimension, and who better can help us in building the spirit than priests, theologians, monks and nuns, and religious teachers themselves
David - a king after God's own heart
No full textPripovijest o Davidu govori o počecima kraljevstva u Izraelu i usponu najvećeg i najznačajnijeg kralja u Izraelu, Davida. David je došao na vlast nakon Šaula, koji je bio ljudski odabir za kralja, dok je David bio Božji odabir, kralj po Božjem srcu. On će obraniti Izraelce od Filistejaca i učvrstiti Izrael kao kraljevstvo s glavnim gradom u Jeruzalemu, gdje će prenijeti i Kovčeg saveza. Ove Davidove uspjehe deuteronomistički pisac pripisuje Davidovoj poslušnosti Bogu i Zakonu. David će tako biti posrednik preko kojeg će Bog sklopiti novi savez s narodom, kao što je nekoć sklopio preko Mojsija. Zato je David slika Mesije i naglašava se u evanđeljima kako iz njegove loze dolazi Krist, jer će savez sklopljen preko Davida biti dovršen i ispunjen u konačnosti u Kristu.The story of David speaks about the beginning of kingship in Israel and about the uprise of the greatest and most significant king Israel has ever had, David. David came to power after Saul, who was a human choice for a king, whereas David was God's choice, a king after his own heart. He will defend the Israelites from the Philistines and consolidate Israel as a kingdom with the capital in Jerusalem, where he will also bring the Arc of the Covenant. The deuteronomistic writer attributes these successes to David's obedience to God and the Law. David will therefore be a mediator through which God will make a new covenant with the people, as he once made through Moses. That's why David is an image of the Messiah and it is emphasized in the gospels that the Christ comes from his lineage, because the covenant made through David will be completed and fulfilled in its final form in Christ
Gender Ideology in Societal and Church-Theological Discussions in Croatia
No full textDiplomski rad tematizira fenomen rodne ideologije u društvenim i crkveno-teološkim raspravama u Republici Hrvatskoj. U prvom poglavlju rada predstavljen je povijesni pregled pojave feminizma uz koji se može pratiti i pojava pojma rod koji će odigrati ključnu ulogu u razvoju onoga što danas poznajemo pod pojmom rodna ideologija. Drugo poglavlje predstavlja više događaja na hrvatskom društvenom planu koji je potaknuo niz rasprava o uvođenju rodne ideologije u hrvatsko društvo. U trećem poglavlju predstavljena su obraćanja Hrvatske biskupske konferencije i Komisije „Iustitia et pax“ HBK kojima je Crkva nastojala dati svoj odgovor na izazov rodne ideologije, ali i doprinos raspravama koje su se u datim trenucima odvijale. Cilj ovog diplomskog rada jest doći do boljeg razumijevanja kompleksne problematike rodne ideologije, promotriti njezine dosege u hrvatskom društvu, ali i osvijetliti što stoji u srži problema koji u današnje vrijeme dijeli mišljenja hrvatskih građana.The master's thesis examines the phenomenon of gender ideology in societal and church-theological discussions in the Republic of Croatia. In the first chapter of the paper, a historical overview of the emergence of feminism is presented, along with which the emergence of the concept of gender can be traced, which will play a vital role in the development of what we know today as gender ideology. The second chapter presents a series of events on the Croatian social level that initiated a series of discussions about the introduction of gender ideology into Croatian society. In the third chapter, the addresses of the Croatian Bishops' Conference and the Commission "Iustitia et pax" are presented, with which the Church tried to give its answer to the challenge of gender ideology, but also a contribution to the discussions that took place at the given moments. This thesis aims to gain a better understanding of the complex issue of gender ideology, observe the reach of gender ideology in Croatian society, and also to shed light on what is at the core of the problem that currently divides the opinions of Croatian citizens
Le Concept ‘sacra doctrina’ dans œuvres sélectes de Saint Thomas d'Aquin
No full textSveti Toma Akvinski (~1225.-1274.) formulirao je izlaganje kršćanskog nauka pod izričajem „sveta nauka“ („sacra doctrina“). Dva su cilja ovoga rada: odgovoriti na pitanje ima li pojam „sacra doctrina“ isti smisao kao i, „teologija“ u modernome smislu riječi, dakle kao akademske discipline i, istodobno raščlaniti Tomino poimanje „svete nauke“.
Raščlanjujući poimanje „svete nauke“ iz navedenih djela Tome Akvinskog, došli smo do zaključka da taj pojam nije moguće poistovjetiti sa modernim poimanjem teologije, ali je ona kao znanstvena, akademska disciplina uključena u šire poimanje „svete nauke“.
Treći dio rada donio je kritički osvrt na raščlanjeni sadržaj kroz promatranje aktualnosti pojma „sacra doctrina“ u kontekstu modernih teoloških rasprava kao i mogućnosti za razumijevanje pojma u soteriološkom kontekstu.Saint Thomas d'Aquin (~1225-1274) a formulé une exposition de la doctrine chretienne sous l’expression ‘la doctrine sacrée’ (‘sacra doctrina’). Les objectifs principals de ce memoire sont : repondre à la question « le concept de ‘sacra doctrina’, a-t-il le même sens que ‘théologie’ au sens moderne du terme, c’est-à-dire conçue comme une discipline academique ? » et, en même temps, analyser la conception thomasienne de ‘sacra doctrina’.
En examinant la conception de ‘la doctrine sacrée’ nous sommes arrivés à la conclusion que ce concept ne peut pas être identifié au concept moderne de la théologie, mais elle, comme une discipline scientifique et academique, est incluse dans la conception de ‘la doctrine sacrée’ plus étendue.
Enfin, nous avons fait un examen critique de sujet analysé par consideration de l’actualité du concept ‘sacra doctrina’ en contexte du débat théologique contemporain aussi que la possibilité de mieux le comprendre dans le context soteriologique
People's Moral Structure in the Light of Christian Revelation
No full textOvaj diplomski rad bavi se istraživanjem moralnog ustrojstva čovjeka u svjetlu kršćanske objave. Rad započinje govorom o čovjeku koji je stvoren na sliku Božju i čijem dostojanstvu odgovara da djeluje prema toj stvorenosti. To ljudsko dostojanstvo prepoznajemo na nekoliko razina prikazanih u ovom radu. Bog je čovjeku objavio moralni zakon kao i istinu da je čovjek sposoban spoznati taj zakon i prionuti uz njega kao vrhovno dobro i istinu. Kao nositelj oznake slike Božje po daru razuma i slobode, čovjek teži ka spoznaji dobra i istine. On u svojoj slobodi kao bitnoj konstituciji njegove moralnosti slobodno pristaje uz spoznatu istinu i dobro te se voljno sav prema njima usmjerava u svojem djelovanju. U savjesti čovjek otkriva moralni zakon koji govori o njegovom moralnom ustrojstvu i koji ga potiče da bira dobro, a odbacuje zlo. To otkriće moralnog zakona zrcali njegovo dostojanstvo. Rad prikazuje i dramu grijeha kojim je čovjek zlorabio svoju slobodu te je tako ranio svoj razum, svoje dostojanstvo, svoju savjest i samu slobodu te tako odbacio objavljenu mu istinu o njegovu smislu i konačnom cilju. Sukladno tome, rad prikazuje i obnovu čovjeka u Isusu Kristu u kojem ponovno biva osvjetljena istina o čovjeku kao slici Božjoj te u njemu on biva osposobljen djelovati sukladno njegovu moralnom ustrojstvu.This thesis deals with the research of the moral structure of man in the light of Christian revelation. The work begins with a speech about man, who was created in the image of God and whose dignity corresponds to acting according to that creation. We recognize this human dignity on several levels presented in this work. God revealed to man the moral law as well as the truth that man is capable of knowing this law and clinging to it as the supreme good and truth. As the bearer of the mark of the image of God by the gift of reason and freedom, man aspires to the knowledge of good and truth. In his freedom, as an essential constitution of his morality, he freely agrees with known truth and goodness and willingly directs himself towards them in his actions. In the conscience, man discovers the moral law that speaks of his moral constitution and that encourages him to choose good and reject evil. This discovery of the moral law reflects his dignity. The work also shows the drama of the sin by which man abused his freedom and thus wounded his reason, his dignity, his conscience and freedom itself, and thereby rejected the truth revealed to him about its meaning and ultimate goal. Accordingly, the thesis shows the renewal of man in Jesus Christ, in which the truth about man as the image of God is illuminated again, and in him he is enabled to act in accordance with his moral constitution
Christocentricity of the altar
No full textKristocentričnost je teološko obilježje koje označava položaj Isusa Krista u povijesti stvaranja i spasenja, a utjelovljeno je u liturgijskoj arhitekturi u samom oltaru-žrtveniku. U prošlosti su se prvotno žrtvenici gradili na mjestima gdje se objavio Bog te su na taj način bili spomenici Božje naklonosti. Nakon objave, smrti i uskrsnuća Isus Krista javljaju se prve kršćanske zajednice koje su se na molitvu okupljale oko stola u obiteljskim kućama, a istovremeno su sudjelovali u tradicionalnim židovskim obredima u hramovima. Od Milanskog edikta 313. godine počinje gradnja prvih starokršćanskih bazilika, koje su bile građene po uzoru na židovske i poganske građevine te to se smatra početkom povijesti kršćanske liturgijske arhitekture. Dok su hramovi bili orijentirani prema jeruzalemskom hramu, crkve bivaju orijentirane prema istoku, mjestu gdje sunce izlazi, što označava iščekivanje Kristova ponovnog dolaska. Gradi se jedan oltar jer je jedan Krist, a sami oltar je istovremeno žrtvenik, jer simbolizira Kristovu žrtvu, i stol Gospodnji, jer poziva okupljenu zajednicu na Gozbu. Oltar je sami Krist, a to je pokazano u obredu posvete crkve gdje se pri mazanju oltara svetim uljem (krizmom) označava da je to Krist – Pomazanik Božji. Oltar se nalazi u središtu crkve te na taj način poziva okupljenu zajednicu da bude okupljena oko oltara, kao što su apostoli bili okupljeni oko Krista. Dok je prije II. Vatikanskog koncila svećenik također gledao prema oltaru, danas je okrenut prema narodu jer on simbolizira Krista, te kao Krist, zajedno s okupljenom zajednicom slavi spomenčin svoje pobjedne žrtve i na taj način ostvaruje djelo spasenja.Christocentricity is a theological feature that marks the position of Jesus Christ in the history of creation and salvation, and it is shown in liturgical architecture in the altar. In the past, altars were originally built at the places where God was revealed. They were monuments of God's sympathy and presence. After the announcement, death and resurrection of Jesus Christ, the first Christian communities appeared. They gathered for common prayer around the table in family houses and they also participated in traditional Jewish prayers in temples. From the Edict of Milan in 313, the construction of the first paleo-Christian basilicas began, which were modeled after Jewish and pagan architecture. This is considered the beginning of the history of Christian liturgical architecture. While the temples were oriented towards the Jerusalem temple, the churches are oriented towards the east, where the sun rises, which signifies the anticipation of Christ's return. In the church, one altar is built because there is one Christ. It symbolizes Christ's sacrifice, and the Lord's table, because it invites the gathered community to the Feast. The altar is Christ himself, and this is shown in the rite of consecration of the church, where when the altar is anointed with holy oil (chrism), it is indicated that it is Christ - the Anointed One of God. The altar is located in the center of the church and thus invites the gathered community to be gathered around the altar, just as the apostles were gathered around Christ. While before the Second Vatican Council the priest also looked towards the altar, today he is facing the people because he symbolizes Christ. As Christ he celebrates the memorial act of his victorious sacrifice with the gathered community and in this way realizes Christ's work of salvation
Paul's understanding of marriage and family in the Biblical catechesis of preparation for marriage
No full textZaruke su oduvijek imale važnu ulogu u životu ljubavnog para. No, rijetko su ih obje strane priželjkivale. Poznato je da su zaruke često bile dogovorene između zaručnika i oca zaručnice ili pak njihovih očeva. Zaruke prethode braku. Velikom slavlju koje nastaje zbog spajanja dviju obitelji. No, one nisu samo usputna stanica na putu prema braku, već razdoblje duboke pripreme za veliko otajstvo kada dvoje postaje jedno. Zbog toga Crkva stoljećima ima obrede i molitve za zaručnike kojima ih podupire i pomaže, a zadnje stoljeće nudi, dapače zahtijeva od zaručnika pohađanje zaručničkog tečaja koje ih uvodi i priprema za bračni suživot po Božjem naumu. Obzirom da zaručnički tečaj pretpostavlja biblijsku katehezu, a rijetko se koristi bogatstvom Pavlovih poslanica na temu braka i odnosa supružnika, ovaj rad želi upravo u tu svrhu istražiti i protumačiti Pavlove misli.Betrothal has always played a significant role in the life of a loving couple. But they were rarely desired by both sides. It is known that they were usually arranged between the fiancé and the father of the fiancée or between their fathers. Betrothal precedes marriage. The great celebration that occurs due to the union of two families. However, it is not just a stop on the way to marriage but a period of deep preparation for the great mystery when two become one. For this reason, the Church for centuries has rites and prayers for the betrothed to support and help them, and in the last century, it offers, indeed requires, the betrothed to attend a betrothal course that introduces and prepares them for married coexistence according to God's plan. Considering that the engagement course presupposes biblical catechesis and rarely uses the wealth of Paul's epistles on marriage and spousal relations, this paper wants to investigate and interpret Paul's thoughts for this very purpose
The contribution of Catholic Religious Education to the promotion of the religious dimension of intercultural education within high school education in the Republic of Croatia
No full textEuropska društva postaju sve više multikulturalna i religiozno pluralna. Naučiti živjeti društvenu, kulturološku, etničku, spolnu, religioznu i drugu različitost jedan je od najvećih izazova suvremenoga odgoja. Razredna odjeljenja u mnogim školama nisu više samo multikulturalna, nego i multireligijska te je upravo zbog toga od temeljne važnosti da demokratska društva rješavaju međureligijska pitanja i putem obrazovanja. Mnogi europski dokumenti, simpoziji, publikacije i istraživanja potvrdili su važnost proučavanja religije u odgojno-obrazovnom sustavu te odgajanju učenika za međureligijski dijalog. Preporuke koje naglašavaju važnost osposobljavanja učenika za život u multikulturalnom svijetu, uključujući i njegovu religijsku dimenziju, mogu se također pronaći u hrvatskim obrazovnim dokumentima i pedagoškoj literaturi te u dokumentima Katoličke Crkve. Crkveni dokumenti koji se bave ekumenskim i međureligijskim dijalogom sadrže dijelove u kojima se ukazuje na potrebu učenja o različitim kršćanskim zajednicama, religijama, novim religioznim pokretima i svjetonazorima. Religijska pedagogija ovu vrstu učenja naziva ekumensko i međureligijsko učenje. Iako ne postoji jedinstveni europski model vjeronaučne nastave i interkulturnog obrazovanja, kurikulumi katoličkoga vjeronauka u različitim državama jasno pokazuju da obrazovne i crkvene vlasti zadužene za katolički vjeronaučni kurikulum ozbiljno uzimaju u obzir potrebu ekumenskog, međureligijskog i međukulturnog odgoja i obrazovanja. Cilj ovoga doktorskog rad bio je istražiti zastupljenost religijske dimenzije interkulturnoga odgoja i obrazovanja u dijelu Kurikuluma za nastavni predmet Katolički vjeronauk za osnovne škole i gimnazije u Republici Hrvatskoj koji se odnosi na gimnazijsko obrazovanje, kako bi se ustanovilo na koji način srednjoškolski Katolički vjeronauk u Republici Hrvatskoj pokušava odgovoriti na spomenute izazove. Novi hrvatski vjeronaučni kurikulum, kao i prethodni vjeronaučni planovi i programi, pokazuje osjetljivost za religijsku dimenziju interkulturnog odgoja i obrazovanja. To pokazuje da se prilikom pisanja novog kurikuluma vodilo računa o suvremenim pedagoškim znanstvenim spoznajama, preporukama međunarodnih institucija i o dokumentima Katoličke Crkve kojima je osnovna misao vodilja da samo ona osoba koja dobro poznaje i poštuje vlastitu religiju može poštovati one koji vjeruju drugačije.European societies are becoming increasingly multicultural and religiously pluralistic. Learning to live with social, cultural, ethnic, gender, religious, and other diversities is one of the greatest challenges of contemporary education. The necessity of coexistence with those who are different calls upon all of us, especially schools, to a new level of thinking and action. Classrooms in many schools are not only multicultural but also multireligious, making it crucial for democratic societies to address interreligious issues through education. The natural place within the school system for learning about other faiths, religions, worldviews, and cultures and for fostering religious dialogue is religious education. Therefore, religious education must not only satisfy the teaching of theology of the parent religion but also incorporate goals contributing to intercultural upbringing and education into its curriculum. As the primary carrier of religious education in the Croatian educational system, even Catholic Religious Education cannot be exempt from the changes brought by multicultural society. Therefore, it is necessary for it to incorporate elements of intercultural education into its curriculum. To establish how secondary Catholic Religious Education in Croatia attempts to respond to these challenges, the aim of this doctoral thesis was to examine the presence of the religious dimension of intercultural education in the part of the Curriculum for Catholic Religious Education for primary and secondary schools in Croatia, focusing on secondary education. The work consists of theoretical and research parts.
The first chapter of the theoretical part explains the importance of interculturalism for the educational process, the specifics of its religious dimension, and presents the legal and pedagogical assumptions that enable and encourage the introduction of this type of interculturalism into the educational systems of European countries and the educational system of the Republic of Croatia. Contemporary European societies are characterized by increasing cultural, ethnic, religious, ideological, political, and economic diversity. Learning to live together in such a diverse world becomes one of the greatest challenges of contemporary education. In response to this situation, educational authorities in many European countries have begun to place increasing emphasis on intercultural education. Sensitivity to the religious dimension of this type of education comes to the fore especially after September 11, 2001. It was then realized that religions have the potential to incite believers to violence, but they also have the potential to promote values of respect, justice, and compassion. Such a situation prompted European governments to take religion seriously at the political and legislative levels and to intensify discussions on the role of religious and non-religious worldviews in shaping society, especially the role of religion in the educational system. Many European documents, symposia, publications, and research have confirmed the importance of studying religion in the educational system and educating students for interreligious dialogue. Recommendations emphasizing the importance of equipping students for life in a multicultural world, including its religious dimension, can also be found in Croatian educational documents and pedagogical literature.
The second chapter of the theoretical part provides an overview of Catholic church documents dealing with ecumenical and interreligious dialogue, containing sections highlighting the need for learning about different Christian communities, religions, new religious movements, and worldviews. Religious pedagogy calls this type of learning ecumenical and interreligious learning, and the definition of these terms is based on a correct understanding of the concepts of ecumenism and interreligious dialogue. These concepts have become integral parts of Catholic Religious Education thanks to the influence of church documents from the Second Vatican Council onwards. Church documents primarily call for knowing one's own religious tradition. Such knowledge can help believers maintain their identity without crisis when encountering members of other faiths and worldviews. In addition to understanding your own religious tradition, church documents also stimulate meeting other Christian churches and communities. This requirement arises from an increasing ecumenical awareness that requires mutual understanding of different Christian denominations with the aim of reestablishing unity. Church documents also stimulate meeting members of other religions and worldviews. This knowledge helps believers overcome prejudices they may have about others and facilitates finding common ground around which they can build coexistence.
The third chapter of the theoretical part provides an overview of the presence of the religious aspect of interculturality in six European Religious Education curricula, the explanation of the different aspects of school religious education in the Croatian educational system, and overview of the development of the religious aspect of interculturality within Catholic Religious Education in Croatia from its introduction to the contemporary curriculum. Although there is no single European model of religious education and intercultural education, curricula for Catholic religious education in different countries clearly show that, regardless of the cultural context and the level of religious pluralism, educational and church authorities responsible for the Catholic Religious Education curriculum take seriously the need for ecumenical, interreligious, and intercultural education. Even Catholic religious education, as the most prevalent form of religious education in the Croatian educational system, takes into account the need for integrating intercultural content into its own curriculum. All three principles on which its presence in the educational system of the Republic of Croatia is based allow for the presence of the religious dimension of interculturality in the religious education curriculum. Since the introduction of Catholic religious education into the Croatian educational system in the school year 1991/1992, all primary and secondary school plans and programs have shown openness to the religious dimension of interculturality in their basic principles. Even the latest religious education curriculum follows the tradition of previous religious education plans and programs, but in a somewhat expanded form.
The research part presents the results of the research that established the extent to which the new Curriculum for Catholic Religious Education for primary and secondary schools in Croatia, in the part concerning secondary education, contains educational outcomes that deal with content related to various Christian denominations, religion, major world religions, sects and new religious movements, atheism, agnosticism, ecumenism, and interreligious dialogue, which domains of Bloom's taxonomy the verbs used in the educational outcomes related to the religious dimension of interculturality belong to, and how the contents related to ecumenical learning relate to the contents related to interreligious learning. The part of the new Eeligious Education curriculum concerning secondary education contains 14.09% of outcomes that can be classified into the category of the religious dimension of intercultural education. Of these religious intercultural outcomes, 19.51% belong to ecumenical learning, and 80.49% to interreligious learning. Although outcomes containing the religious dimension of interculturality are present in all grades and domains, they are most prevalent in the first year of secondary school and in domains A and D. Regarding the structure of the content of the religious dimension of interculturality, Orthodox and Protestant Christianity is represented with 12.19%, ecumenism with 7.32%, religion (in general) with 9.76%, major world religions with 29.27%, sects and new religious movements with 2.44%, non-religious worldviews with 17.07%, and interreligious and intercultural dialogue with 21.95%. The verbs used in the educational outcomes containing the religious dimension of interculturality belong to the cognitive domain of Bloom's taxonomy in 91.3% of cases, and to the affective domain in 8.7% of cases. In the cognitive domain, the most prevalent verb is "explain", while in the affective domain, it is "recognize.
Social and charitable activities of Aloysius Stepinac from 1931. to 1941.
No full textAlojzije Stepinac, čovjek iznimne duhovne snage i predanosti, ističe se kao najznačajniji vjerski vođa Hrvatske u 20. stoljeću.
Njegov život i djelovanje obilježeni su dubokom vjerom, moralnom čvrstoćom i hrabrošću u suočavanju s izazovima turbulentnog povijesnog razdoblja. Zahvaljujući njegovom razumijevanju složenih društvenih i crkvenih prilika, postao je prepoznat kao zagovaratelj vjerskih istina i temeljnih ljudskih vrijednosti.
Jedan od prvih znakova njegove pronicljivosti i iznimnog osjećaja za potrebe ljudi bio je osnivanje Caritasa Zagrebačke nadbiskupije. Ova humanitarna organizacija postala je važan oslonac za mnoge ljude u potrebi, pružajući im ne samo materijalnu pomoć već i duhovnu podršku. Stepinac je među vjernicima promicao slogu i zajedništvo. Bio je neumoran u uređenju odnosa unutar Katoličke akcije, radeći naporno kako bi osigurao sklad i zajednički rad svih članova. Svoju želju za postizanjem zajedništva nastojao ostvariti je organizirajući sastanke, savjetovanja i duhovne vježbe za članova Katoličke akcije. Njegova predanost euharistiji odražavala se u sudjelovanju i vođenju brojnih euharistijskih kongresa. Svjestan snage euharistije, poticao je vjernike da sudjeluju u ovim događajima koji su bili prilika za duboko duhovno iskustvo, ali i platforma za educiranje o važnosti euharistije. Kroz sudjelovanje na četiri socijalna tjedna, Stepinac je nastojao mobilizirati katoličku zajednicu kako bi se suočila s izazovima svog vremena. Njegova vizija pravednijeg i humanijeg društva nastavila je inspirirati buduće generacije katoličkih vođa i aktivista u Hrvatskoj. Jedna od najznačajnijih inicijativa koju je Stepinac proveo bilo je osnivanje čak 14 novih župa. Ova odluka bila je od iznimne važnosti za podizanje kvalitete pastoralne infrastrukture Zagrebačke nadbiskupije, istodobno jačajući vezu između Crkve i zajednice. Nove župe omogućile su sveobuhvatniju duhovnu skrb za sve vjernike. Stepinac neprestano je poticao laike da se uključe u djelovanje Crkve, vjerujući da svatko treba doprinijeti svojim talentima i sposobnostima.
Alojzije Stepinac bio je ne samo duhovni vođa već i vizionar koji je svojim radom i zalaganjem postavio temelje za budućnost Crkve u Hrvatskoj. Njegova posvećenost, hrabrost i predanost službi ostavili su neizbrisiv trag u hrvatskoj povijesti, a njegova vizija socijalne pravde i duhovne obnove i danas inspirira mnoge.Alojzije Stepinac, a man of exceptional spiritual strength and dedication, stands out as the most important religious leader of Croatia in the 20th century. His life and actions are marked by deep faith, moral fortitude and courage in facing the challenges of a turbulent historical period. Thanks to his understanding of complex social and church situations, he became recognized as an advocate of religious truths and fundamental human values.
One of the first signs of his insight and exceptional feeling for people's needs was the establishment of Caritas of the Zagreb Archdiocese. This humanitarian organization has become an important support for many people in need, providing them not only with material help, but also with spiritual support. Stepinac promoted harmony and unity among the faithful. He was tireless in arranging relations within the Catholic Action, working hard to ensure harmony and cooperation among all members. He tried to achieve his desire to reach unity by organizing meetings, consultations and spiritual exercises for members of the Catholic Action. His commitment to the Eucharist was reflected in his participation in and leadership of numerous Eucharistic congresses. Considering that he was aware of the power of the Eucharist, he encouraged the faithful people to participate in these events, which were an opportunity for a deep spiritual experience, but also a platform for education about the importance of the Eucharist. Through participation in four social weeks, Stepinac tried to mobilize the Catholic community to face the challenges of its time. His vision of a more just and humane society continued to inspire future generations of Catholic leaders and activists in Croatia. One of the most significant initiatives carried out by Stepinac was the establishment of 14 new parishes. This decision was extremely important for raising the quality of the pastoral infrastructure of the Zagreb Archdiocese, while at the same time strengthening the bond between the Church and the community. The new parishes enabled more comprehensive spiritual care for all believers. Stepinac constantly encouraged lay people to get involved in the activities of the Church, believing that everyone should contribute with their talents and abilities.
Alojzije Stepinac was not only a spiritual leader but also a visionary who laid the foundations for the future of the Church in Croatia with his work and commitment. His dedication, courage and devotion to service left an indelible mark in Croatian history, and his vision of social justice and spiritual renewal still inspires many today
Comparison of teaching metodology of solfeggio for students of music school and students of adult program
No full textOvaj rad kroz svoja poglavlja donosi usporedbu poučavanja Solfeggia kod učenika glazbene škole i kod odraslih učenika koji pohađaju glazbeni program za odrasle. Cilj ovog rada je bio što bolje prikazati razlike ali i sličnosti u nastavi kod jednih i drugih. Rad donosi poglavlje koje uspoređuje općenito način učenja između djece i odraslih, zatim pregled škola koje nude programe za odrasle te pregled određenih glazbenih škola. Iza toga slijedi kratki uvid u nastavni plan i program te dva poglavlja koja donose konkretne primjere sata i njegovu razradu u radu s djecom koja pohađaju glazbenu školu te s odraslim polaznicima glazbenog programa. U radu se mogu vidjeti razlike u nastavi između ove dvije grupe učenika ali i konkretni primjeri koji prikazuju kako se nastava može odvijati.This paper, through its chapters, presents comparison of teaching Solfeggio between students of music school and adult students attending the adult music program. The aim of this paper was to accurately show the differences and similarities in teaching between the two groups. This paper includes a chapter that compares the general learning approaches between children and adults, followed by a overview of schools that offer education of adults and overview of music schools. Further on follows a brief overview of the curriculum. It also contains two chapters that provide specific examples of lessons and their implementation with children attending music school and adult participants in the music program. The paper showcases the differences in teaching between these two groups of students, as well as providing specific examples that illustrate how the lessons can be conducted