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Kršćanska vjera svoju opstojnost ne duguje niti jednoj ljudskoj kulturi budući da proizlazi iz vrhunaravnih izvora. No, dobro je poznata činjenica da ona za svoje konkretno ostvarivanje uvijek ima potrebu za izražajnim formama kulturnog reda. Te su forme, također uvijek, na različite načine uvjetovane konkretnim oblicima, okvirima i elementima ljudskog suživota i organizacije, među kojima se ističe grad. Prema više nego jasnim i mnogobrojnim socio-demogarfskim pokazateljima, grad je, u različitim intenzitetima i oblicima, već stoljećima i desetljećima posebna meta tolikih milijuna ljudi koji upravo u njemu nastoje ostvariti svoju želju za osmišljenim i sretnim životom. Drugim riječima, grad je već duže vrijeme, a danas posebno, u ekspanziji. Ona u mnogome utječe i na suvremene načine življenja vjere u gradu. Ovaj rad posvećen je temi teološko-pastoralnog razlučivanja današnjeg stanja prakse vjere u gradu u hrvatskim i njemu kulturalno bližim europskim gradskim sredinama, kao i teološko-praktičnom ukazivanju na oznake trendova vezanih za to područje koji će očito biti aktualni u budućnosti. Budući da pitanje konkretnog ostvarivanja kršćanske vjere u tim okvirima nipošto nije marginalno društveno pitanje, ono po sebi zahtjeva što sustavniji pristup, osobito pod vidom teološkog proučavanja uvjetovanosti življenja vjere u kulturalnim promjenama grada. Stoga se ovdje naglasak stavlja na povezivanje elemenata vjere i određenih novijih kulturalnih formi s ciljem traženja mogućih rješenja koja će u budućnosti pomoći oko što kvalitetnijeg susreta ljudskih kultura i vjere u gradu., Christian faith does not owe its existence to any human culture, insofar as its foundation is laid by a supernatural source. Nevertheless, it is a well-known fact that in its realization, it has a need for expressive forms of the cultural order. These forms are always and in various ways conditioned by concrete givens, frameworks, and elements of human co-existence and organization, among which »city« has a special place. According to clear and multiple socio-demographic indicators, for centuries and decades, the city is, in various intensities and forms, a special target of millions of people who were and are trying to realize their desire for a meaningful and happy life. In other words, the city has been for a long time, and is especially today, in a state of expansion. That expansion influences, in various ways, contemporary forms of living out faith in the city. This article, therefore, engages with the topic of theological-pastoral discernment of today’s state of practice of faith in cities in Croatian and similar, culturally related European urban environments and offers a theological-practical analysis of trends related to this area that will obviously be current also in the future. Since the issue of the concrete realization of Christian faith in this environment is hardly a marginal social issue, it demands a systematic approach, especially in terms of a theological analysis of conditions of living out Christian faith amidst cultural changes in an urban environment. Hence, the article puts emphasis on relating elements of faith with certain newer cultural forms while aiming at seeking possible solutions that might be of help in the future when it comes to quality encounters between human cultures and faith in the urban environment.

The cultural environment in which an individual lives and grows up undoubtedly shapes the relationship to God, religiosity, and faith, and it has a certain influence on the creation of an image of God. The encounter of another religion, especially from the Western culture, with the domestic cultural environment can cause admiration or an attitude of caution or rejection, but also the possibility of partial acceptance of its values. Such reaction elements can easily be observed in the so-called mission countries that accept the novelty of the Christian message. With the aim of examining the perception of the influence of the cultural environment on understanding and perceiving God, religiosity and faith, a survey was conducted among 1062 young believers in the West African state of Benin., Kulturni ambijent u kojem pojedinac živi i odrasta nedvojbeno oblikuje odnos prema Bogu, religioznosti i vjeri, kao što utječe i na stvaranje slike o Bogu. Susret neke druge religije, osobito iz zapadne kulture s domaćim kulturnim ambijentom može izazivati divljenje ili pak stav opreza, odnosno odbijanja, ali i mogućnost djelomičnog prihvaćanja njezinih vrijednosnih sadržaja. Takve reakcijske elemente lako se može primijetiti u tzv. misijskim zemljama koje prihvaćaju novost kršćanske poruke. S ciljem ispitivanja percepcije utjecaja kulturnog ambijenta na shvaćanje i poimanje Boga, religioznosti i vjere provedeno je istraživanje među 1062 mladih vjernika u zapadnoafričkoj državi Benin.

Young people are often the object of reflection of the adults. They are often subject to their analysis, reflection, and teaching. We believe that any constructive criticism aimed at teaching young people based on analysis and reflection should necessarily be preceded by what Pope Francis calls us to in his pontificate – listening. Thus, this article went in the same direction – to listen and observe the voice and the word of young people, all with the aim of serving them in a correct and holistic way, i.e., so that their faith, as St. Paul says in the Epistle to the Ephesians, may grow to the knowledge of the Son of God, and that they grow to the measure of the full stature of Christ (cf. Eph 4: 13–14). Through these words, the Church seeks her way to meet young people and serve the Good News as the main task entrusted to her by the Risen Christ. The article presents a part of the survey results, using the Google Forms platform, conducted on a self–selected sample of students and working youth (aged 18–35) in Croatia. The research was conducted on a sample of 727 members of the reference population, and it is a convenience type of non-probabilistic sampling. The aim was to observe, based on the research results, which attitudes and faith emerge from the image of God that young people have., Mladi ljudi nerijetko su objekt promišljanja starijih. Često podliježu njihovom analiziranju, promišljanju i poučavanju. Ovdje svakako ne isključujemo i (ne)potrebno kritiziranje. No je li kritiziranje i analiziranje i danas prihvatljiv način pristupanja mladim ljudima? Mišljenja smo kako svakoj konstruktivnoj kritici s ciljem poučavanja mladih osoba utemeljenoj na analizi i promišljanju nužno prethodi ono na što nas papa Franjo tijekom svog pontifikata poziva – slušanje. Time je i ovaj rad išao u tom smjeru – slušati i osluškivati glas i riječ mladih ljudi, a sve s ciljem kako bi im se služilo na ispravan i cjelovit način, tj. da u njima vjera, kako govori sv. Pavao u Poslanici Efežanima, raste do spoznaje Sina Božjega, a oni rastu do mjere uzrasta punine Kristove (usp. Ef 4,13‑14). Kroz te riječi Crkva traži svoj put do susreta s mladim ljudima i služenja Radosne vijesti kao osnovne zadaće povjerene joj od Uskrslog Krista.

Pojam »novog rođenja« u Iv 3,5 često se rabi u biblijskoj teologiji i predmet je egzegetsko- hermeneutičkih istraživanja. U kontekstu Isusove otvorene antropologije »novo rođenje odozgor« postaje još više očitijim znakom nadnaravne Božje intervencije u životu ne samo Nikodema nego i svakog čovjeka. U susretu Isusa i Nikodema Isus objašnjava Nikodemu – čovjeku i farizeju – put spasenja koji zahtijeva njegovu vjeru. Mnogi interpretatori tog odlomka vide u djelovanju Duha Svetoga i u »rađanju iz vode « sakrament krštenja. Iako evanđelist rabi tehniku nesporazuma i prekida dijaloške komunikacije unutar kompozicije, ipak Isus s ljubavlju pristupa predstavniku religijskih oponenata i navješćuje mu put k Božjem kraljevstvu u koje se ulazi na nov način – po milosti odozgor., The term »new birth« in Jn 3:5 is often used in the Biblical theology and is an object of exegetical-hermeneutical research. In the context of Jesus’s open anthropology, the »new birth from above« becomes an even more obvious sign of supernatural Divine intervention in the life of not only Nicodemus, but of every human being. In the encounter of Jesus and Nicodemus Jesus explains to Nicodemus – a human being and a pharisee – the way of salvation that demands his faith. Many interpreters of that passage see the sacrament of baptism in the workings of the Holy Spirit and in »being born from water«. Although the Gospel writer makes use of the technic of misunderstanding and interruption of dialogical communication within the composition, Jesus approachesthe representative of his religious opponents with love and proclaims to him the way to the Kingdom of God in which one enters in a new way – by grace from above.

Na tragu izjave Drugoga vatikanskog koncila o homiliji kao sastavnom dijelu liturgije (usp. Sacrosanctum concilium, br. 52) u članku se obrađuje pitanje homiletskog propovijedanja. Riječ je o tome da se utvrdi liturgijsko mjesto i narav homilije kako bi u konačnici sâmo propovijedanje bilo oblikovano slavljem. Pripremati i slaviti homiliju kao liturgijski čin nužno uključuje pitanje kako se iz liturgije može doseći život. U širem kulturnom okviru postmoderniteta homiletsko propovijedanje i liturgijsko slavljenje nisu po sebi razumljivi. Suvremeni čovjek stoji pred homiletskom riječju i liturgijskim slavljem nerijetko ne razumijevajući tu vrstu govora jer ga ne proživljava. Iskustvo se, stoga, čini polazištem nove integracije homilije u liturgiju i liturgije u život. Na tom će tragu ovaj članak tematizirati stanje i perspektive homiletskog propovijedanja s obzirom na njegovu liturgijsku narav i antropološku artikuliranost u okviru kulturnog ozračja naše suvremenosti. Uzevši u obzir da propovijedanje nije tek prenošenje sadržaja vjere, već čin vjere u krilu sakramentalnog slavlja, ovaj će članak na tragu Pavlove ideje o uzajamnosti vjere i besjede (usp. 2 Kor 4,13) pokušati pružiti naznake za mistagoško propovijedanje: govoriti u slikama, homilija kao liturgijski čin, homilija kao proces preobrazbe, homilija kao čin vjere., Following the statement of the Second Vatican Council on homily as a constituent part of liturgy (see Sacrosanctum concilium, no. 52), the article analyses the issue of homiletic preaching. The aim is to determine the liturgical place and nature of homily so that preaching might be formed by celebration. To prepare and celebrate homily as a liturgical act necessarily involves the question of how to reach life through liturgy. In the wider cultural frame of postmodernity, homiletic preaching and liturgical celebration are not by themselves understandable. When facing homiletic preaching and liturgical celebration, the contemporary human being often does not understand that kind of discourse, because he/she does not experience it. Experience should, therefore, be the starting point of the new integration of homily into liturgy and liturgy into life. In that sense, the article thematises the state and perspectives of homiletic preaching in terms of its liturgical nature and anthropological articulacy within the frame of cultural environment of our contemporaneity. By taking into consideration that preaching is not simply transmission of contents of faith, but an act of faith in the bosom of a sacramental celebration, this article will attempt to offer notes for mistagogical preaching by following Paul’s idea of mutuality of faith and word (2 Cor 4:13): to speak in images, homily as a liturgical act, homily as a process of transformation, homily as an act of faith.

U članku se razrađuje teza da dijalog čini, premda ne jedinu, ali bitnu dimenziju kršćanske vjere i način njezina ostvarenja. Dijalog obuhvaća sve njezine subjekte i njihove međuodnose: Boga čovjeka – Crkvu – svijet. Autorica tezu razvija na pozadini poimanja dijaloga kao namjerno uspostavljene komunikacije među ravnopravnim sugovornicima, u kojoj biva međusobno uvažavana različitost drugoga i koja smjera uspostavljanju jedne zajedničke stvarnosti ili konsenzusa. U drugom dijelu rada pokazuje se da dijalog ima svoje temelje u samome Bogu, koji se na dijaloški način objavljuje čovjeku u svrhu njegova spasenja. O toj raznolikoj božansko‑ljudskoj komunikaciji, koja u oba smjera doseže svoj eshatološki i egzemplarni vrhunac u Isusu Kristu, pripovijeda povijest spasenja te ona postaje uzor za svaki drugi dijalog koji se iz vjere ima voditi s ljudima kroz povijest. U trećem dijelu produbljuje se eklezijalna dimenzija božansko‑ljudskog dijaloga, jer je Crkva u povijesnospasenjskoj dinamici poslana nastavljati dijalog s Bogom i u Božje ime dijalog s ljudima ad intra i ad extra. U zadnjem dijelu problematizira se odnos Crkve kao nastaviteljice dijaloga vjere prema (samo)kritičnosti i pluralnosti kao suvremenim vrijednostima, ali često i zaprekama za ostvarenje dijaloga. To su izazovi kojima Crkva ne može izmaknuti i koji njoj samoj mogu poslužiti kao kriteriji obnavljanja i rasta da bi mogla ostati autentična svjedokinja Božjega dijaloga s ljudima u vremenu., The article deals with the thesis that dialogue is an essential, although not the only, dimension of Christian faith and a way of its realisation. Dialogue incorporates all its subjects and their interrelations: God – human being – Church – world. The author develops the thesis against the background of the understanding of dialogue as an intentionally established communication among equal interlocutors in which differences are mutually respected and that aims at establishing one common reality or consensus. The second part of the article demonstrates that dialogue has its foundation in God himself, who has revealed himself to the human being dialogically so that the human being could be saved. Within this manifold divine‑human communication, which reaches, in both directions, its eschatological and exemplar pinnacle in Jesus Christ, the whole history of salvation narrates and it becomes the paradigmatic example of every other dialogue that is led out of faith with people throughout history. The third part deepens the ecclesiological dimension of the Divine‑human dialogue, because in the historical‑soteriological dynamics the Church has been sent to continue the dialogue with God and in God´s name with people ad intra and ad extra. In the last part the relationship of the Church as the one that continues the dialogue of faith towards (self)‑critique and plurality as contemporary values (but also often barriers for realisation of dialogue) is being discussed. These are the challenges that the Church cannot avoid and that ought to be perceived as criteria of its own renewal and growth, so that the Church might remain authentic witness of God´s dialogue with human beings in time.

Članak nastoji predstaviti poimanje teologije koje je prisutno u objavljenim tekstovima prof. dr. Josipa Turčinovića (1933. – 1989.). On sam to pitanje nije izravno obrađivao, ali je poimanje teologije kao razumijevanja vjere posvuda u njega prisutno, a koji put i uzgred natuknuto. Rekonstrukcija toga modo exercito danog poimanja polazi od njegovih tekstova, koji su uglavnom kerigmatične naravi, te obrađuje najprije Turčinovićevo poimanje vjere u trojedinoga Boga kao temelja teologije. Potom su prikazane, u tekstovima razlučive, glavne dimenzije pojma teologije: ona se konfigurira kao razumijevanje vjere i govor o Bogu te kao reflektirani oblik samorazumijevanja Crkve i kao javnosti okrenuto lice vjere. U svemu je prisutna nota kritike kao vjeri i teologiji neophodno potrebnog razlučivanja datostî u Crkvi i društvu te nota prakse ili obistinjavanja vjere u životu vjernika i njegove zajednice. U završnom dijelu su istaknute neke konzekvencije koje se dadu izvesti iz Turčinovićeva poimanja teologije, a tiču se osobe teologa i njegova rada, istraživanja naše teološke baštine te neophodne polidijalogičnosti teologije u suvremenim kulturnim i društvenim uvjetima., The article tries to present the understanding of theology in the published texts of prof. dr. Josip Turčinović (1933 – 1989). He did not engage with this issue directly, but the idea of theology as understanding of faith is quite present in his thought and sometimes even pointed out. The reconstruction of this modo exercito given understanding begins with his texts, which are mostly of kerygmatic nature, and deals firstly with Turčinović´s understanding of faith in Triune God as the basis of theology. After that the article presents the main dimensions of the concept of theology that can be detected in his texts: there, theology is seen as an understanding of faith, a discourseon God, as a reflected form of self-understanding of the Church, and as the face of faith that is turned towards the public. In all of this there is a touch of critique understood as, for faith and theology, a needed discernment of facts in the Church and society, and a touch of praxis or realisation of faith in life of a believer and his/her community. The final part points out some consequences of Turčinović´s understanding of faith. These concern the theologian as a person and his/her work, research on our theological heritage, and necessary poly-dialogical character of theology in contemporary cultural and social conditions.

Objavom bule Misericordiae vultus 11. travnja 2015. godine papa Franjo je unaprijed najavio Izvanredni jubilej milosrđa, označivši ga kao posebno vrijeme za Crkvu. Tim povodom bula izdvaja dvije stvari: a) cilj Jubileja, a to je omogućiti čovjeku istinski susret s Bogom, da blizinu i ljubav Božju iskustveno doživi iz prve ruke kao osobno iskustvo, i b) zahtjeve, koji su ponajprije upućeni služiteljima sakramenta pomirenja, a to je otkrivati lice milosrđa nebeskoga Oca i pomagati penitentu na putu vjere. Iz tog je razloga glavni predmet ovoga članka promišljati o odnosu vjere i milosrđa u sakramentu pomirenja. Kako bi se, međutim, izbjeglo nepotrebno idealiziranje toga odnosa, čovjekovo iskustvo nam ne dopušta da se zanemari i druga »strana medalje«, tj. kako se penitent pred navještajem milosrđa ne suočava samo s ljubavlju Božjom nego, nerijetko, i s vlastitom nevjerom što otežava daljnji govor o milosrdnom Bogu punom ljubavi i dobrote. Ovdje se ne isključuje i moguća banalizacija grijeha, grešnoga stanja i vjere jer Bog koji ljubi uvijek i sve oprašta. To, u svakom slučaju, govori o iskrivljenom shvaćanju milosrđa Božjega. U tom i takvom izazovu služitelj sakramenta pomirenja dužan je iznijeti jasan nauk kako je milosrđe Boga Oca dinamika njegove ljubavi kojom izlazi ususret čovjeku pozivajući ga na jednako dinamičan odgovor: obrati se i vjeruj evanđelju. Iz te dinamike ljubavi izvire i istinitost navještaja milosrđa koja poziva na vjeru i vjernost, odnosno na obnovu Saveza i sinovskog odnosa s Bogom Ocem po Isusu Kristu., By promulgating the bull Misericordiae vultus on April 11, 2015, Pope Francis has announced the Extraordinary Jubilee of Mercy as the special time for the Church. The bull has pointed out two things: 1) the goal of the jubilee, which is to open the possibility for the human being to have a true encounter with God and to have a personal experience of the closeness and love of God, and (2) demands, which are primarily addressed to ministers of the sacrament of reconciliation, and these consist in revealing the face of mercy of the Heavenly Father and in helping the penitent on his/her way of faith. For this reason, the main goal of this article is to reflect on the relation between faithand mercy in the sacrament of reconciliation. However, in order to avoid unnecessary idealisation of this relation, experience does not allow us to forget the other »side of the coin«, i.e., how the penitent to whom mercy is proclaimed is not only encountering love of God, but, often, also his/her own disbelief, which, then, makes the further discourse on merciful God full of love and goodness harder. The article does not exclude possible banalisation of sin, sinful state, and faith (since God who loves forgives always and everything) either. These things, then, point out an incorrect understanding of God´s mercy. This challenge sets the task for the minister of the sacrament of reconciliation to present clear teaching that mercy of God the Father is dynamics of his love with which he meets the human being and invites him/her to respond in a similarly dynamic way: to repent and to believe in the gospel. From this dynamics of love springs the truthfulness of the proclamation of mercy that calls to faith and faithfulness, i.e. to the renewal of the Covenant of the filial relationship with God the Father through Jesus Christ.

Autentična konkretnost misli omogućene prvim Načelom svakog bivstvovanja temeljni je spekulativni argument talijanske kritičke ontologije. U neraskidivosti odnosa misli i bitka, formirao se u Italiji, u prvoj polovici XX. stoljeća i na Kantovim premisama, smjer u filozofiji koji je, u izrazito burnom kontekstu spekulativna promišljanja, a često i u polemici s predominantnim strujama misli, istaknuo temeljnu važnost pitanja Boga kao istinski filozofskog argumenta. Pojam svijesti, kao svijesti o Bogu i od Boga, unutar onoga što u (ἐν) Njemu prebiva, omogućeno od Njega samoga, dokaz je fenomenske nezatvorenosti egzistencije koja je dovela do reforme kritičke ontologije u duhu kršćanskih kategorija misli, a preko implementacije augustinovsko-bonaventurijanskih postavaka franjevačke tradicije. Namjera je, dakle, da se preko priloženog rada predstavi spekulativna konzistentnost te iznimno plodne škole talijanske ontologije, ali i najistaknutiji argument njezina filozofskog promišljanja, drugim riječima, konkretnost svijesti u egzistencijalnom bivstvovanju kao manifestaciji jedinstvenosti bitka., The authentic concreteness of thought made possible by the first principle of every being is the basic speculative argument of Italian critical ontology. In the undividable relation between thought and being a direction of thinking in philosophy has been formed in Italy in the first half of the 20th century. This direction is based on Kant’s premises and, in extremely turbulent context of speculative thinking and often in polemics with dominant currents of though, it has pointed out the fundamental importance of the »God issue« as a true philosophical argument. The concept of consciousness, as consciousness of God and from God, within that that exists in (ἐν) Him, made possible by Him, is the proof of the phenomenal unconfined-ness of what is thought, through implementation of the Augustinian-Bonaventurian principles of the Franciscan tradition. The intention of this article is, therefore, to present speculative consistency of this extremely vital school of Italian ontology, but also the most prominent argument of its philosophical reflection, i.e. the concreteness of consciousness in existential being as a manifestation of uniqueness of being.

Članak se bavi pitanjem čovjekove sposobnosti za sreću ili radost. U tom smislu poseban naglasak se stavlja na kršćansko poimanje radosti kao blaženstva. Ono se kroz povijest teologije i kršćanske duhovnosti uvijek veže uz vjeru i krepostan život. U tom smislu govor o kršćanskom poimanju sreće i radosti kao blaženstva nužno uključuje tematsko ispreplitanje teologije i duhovnosti, razumnog i kreposnog života. Nakon polazišnog biblijsko-antropološkog promišljanja na temu radosti, središnji dio članka posvećen je teologiji blaženstva s naglaskom na Augustinovoj i Tominoj teološkoj misli. Polazeći od njihovih filozofsko-teoloških pretpostavaka za kršćansko poimanje sreće, te u svjetlu kršćanske duhovnosti i poticaja pape Franje u Evangelii gaudium, iznova se promišlja specifično kršćansko poimanje sreće kao blaženstva., The article is dedicated to the question of human being’s capacity for joy and happiness. In that sense, particular emphasis lays on the Christian notion of joy as beatitude. Through the history of Christian theology and spirituality, beatitude was always connected to the faith and moral life. In that sense, the Christian meaning of happiness and joy as beatitude necessarily imply thematic interweaving of theology and spirituality, of reasonable and virtuous life. After the initial biblical-anthropological reflection on the subject of joy, the central part of the article is dedicated to the theology of beatitude with the emphasis on Augustine’s and Thomas’s theological thought. Starting with their philosophical and theological presuppositions for the Christian concept of happiness, and in the light of Christian spirituality and impulses of Pope Francis in Evangelii gaudium, there is the conclusive rethinking of specific Christian concept of happiness as beatitude.

U razmatranju odnosa filozofije i religije Martin Buber je pod znatnim utjecajem kabale i hasidizma. Stavljajući u centar svojeg razmišljanja pojam šekina – prisutnost Božja, kroz fenomenološki pristup tom problemu želi potvrditi jednu od svojih osnovnih teza o potpunoj imanentnosti Božjoj u kozmosu i čovjeku. Poistovjećujući religiju s Prisutnošću i udaljavajući svaki Ti iz područja objekta, Buber uspostavlja odnos prisutnosti u kojemu religioznost koju razlikuje od religije, a koja se izražava u čovjekovu djelovanju, prelazi put od »iznimke«, kao iskustva drugosti koje ne pronalazi svoje mjesto u redovitoj dimenziji čovjekova bivstvovanja do prisutnosti koja postaje temelj i nositelj čovjekova postojanja jer svi naši odnosi pronalaze svoje ispunjenje i smisao u vječnome Ti. Dijalog, susret i odnos nisu dekorativne kategorije naše religioznosti, nego put koji nas vodi do toga da poodnosimo cjelokupnu stvarnost. Buberova je nakana potvrditi spoznaju da je bit religioznosti čovjekovo djelovanje koje održava na životu iskonski dijalog između Boga i čovjeka. Na taj način Buber kroz tradicionalnu misao svojeg naroda i vlastitu filozofiju dijaloga otvora put dijaloškoj religioznosti., Martin Buber’s reflection on the relationship between philosophy and religion has been significantly influenced by Cabala and Hassidism. By putting into the centre of his reflection the concept of shekinah (the presence of God), he wants to confirm, through a phenomenological approach, one of his basis theses on complete immanency of God in the cosmos and in the human being. By identifying religion with the Presence and by distancing every Thou from the area of object, Buber establishes the relation of presence in which religiosity (that he distinguishes from religion), expressed in the human being’s activity, crosses a journey from being an »exception«, as an experience of otherness that does not find its place in the regular dimension of the human beings’ existence, all the way to the presence that becomes the basis and the bearer of the human being’s existence, because all our relations find their fulfilment and meaning in the eternal Thou. The dialogue, meeting, and relation are not decorative categories of our religiosity, but the way that leads us to put the whole reality in the relation. Buber’s intention is to confirm the insight that the essence of religiosity is the human being’s activity that reflects in life the original dialogue between God and the human being. In this way, Buber opens a way for dialogical religiosity through the traditional thought of his people and his own philosophy.

U radu se razmatra i analizira odnos vjere i razuma u svjetlu čovjekove stvorenosti na sliku Božju. Autor, naime, smatra da je odgovor na pitanje što je, odnosno, tko je čovjek bitan za razumijevanje samoga odnosa vjere i razuma. Za kršćansku, biblijsko-teološku antropologiju tema slike Božje predstavlja ključ za razumijevanje čovjeka. Prema toj antropologiji čovjek je biće bitno i konstitutivno definirano bliskim i prijateljskim odnosom s Bogom. On je bitno relacijsko biće, stvoreno za stvaranje zajedništva, za život u zajedništvu. Svoje zajedništvo s Bogom koje se proširuje na zajedništvo s drugim ljudima te uključuje bliski i prijateljski odnos sa svim stvorenjem čovjek ostvaruje vjerom i razumom: razumnom vjerom i vjerujućim razumom. Skladan odnos vjere i razuma u kojem se poštuje i uvažava različitost i uzajamno promiče posebnost i vlastitost jednoga, odnosno drugoga, jamči uspješnu povijest čovjekove težnje prema istini. Na pitanje zašto su se vjera i razum u služenju istini međusobno otuđili i razišli, krenuli svako svojim putem, često predbacujući jedno drugome neopravdane pretenzije, optužujući se za isključivost i oholost, stvarajući tako u čovjeku nutarnji raskol i podjelu, autor, oslonjen na Bibliju i kasniju kršćansku predaju, odgovara naukom o otajstvu grijeha – o otajstvu bezakonja (mysterium iniquitatis), kao što, s druge strane, mogućnost za obnovu izvornog, suradničkog, komplementarnog i skladnog odnosa vjere i razuma koji proizlazi iz čovjekove stvorenosti na sliku Božju vidi u otajstvu pobožnosti (mysterium pietatis). Ono se temelji na Kristu – savršenoj slici Božjoj (usp. 2 Kor 4,4). Istina sadržana u imago Dei, u teologiji Novoga zavjeta našla je svoj izvor i dosegla svoj vrhunac u imago Christi. Naime, u Kristovu vazmenom otajstvu otkupljen je, obnovljen i posvećen »bračni savez« vjere i razuma, »savez« po kojem se obnavlja sav »unutarnji čovjek«, sve do otkupljenja tijela (usp. Rim 8,23). Gledajući iz povijesno-spasenjske perspektive, može se reći da su vjera i razum na putu, u procesu otkupljenja. Služeći se prizorom Petrova i Ivanova trčanja prema praznome Isusovu grobu (usp. Iv 20,1-10), autor promišljanje o odnosu vjere i razuma u svjetlu čovjekove stvorenosti na sliku Božju slikovito zaključuje: Ivan i Petar, vjera i razum, zajedno na istome povijesno-spasenjskom putu, s istim žarom i radoznalošću (»trče«) prema istome cilju, s istim razlozima, s istom željom. Prema uskrsnuću!, The article reflects and analyses the relationship between faith and reason in light of the human being’s createdness in the image of God. The author is convinced that the answer to the question of what or who is the human being is essential for understanding the relationship between faith and reason. The theme of the image of God represents the key for understanding the human being in Christian, Biblical-theological anthropology. According to this anthropology, the human being is essentially and constitutively defined by his/her close and friendly relation with God. S/he is essentially relational being, created to create communion, for life in communion. Her/his communion with God, which expands into communion with other human beings and includes close and friendly relation with all that has been created, is brought about through faith and reason, reasonable faith and believing reason. A harmonious relation of faith and reason, which respects and acknowledges differences and promotes uniqueness of one or the other, guarantees successful history of the human beings’ aspiration for truth. Concerning the question why did faith and reason become alienated from each other and parted their ways in their search for truth, often accusing each other of unwarranted pretensions, exclusiveness, and arrogance, and, thus, creating inner division in the human being, the author, following the Scriptures and later Christian tradition, answers by pointing out the teaching on sin – the mystery of iniquity (mysterium iniquitatis). On the other hand, the author sees the possibility of renewal of complementary and harmonious relation of faith and reason, which springs forth from the human being’s createdness in the image of God, in the mystery of piety (mysterium pietatis). It is based on Christ – the perfect image of God (cf. 2 Cor 4:4). The truth contained in the imago Dei, in theology of the New Testament, has found its source and reached its peak in the imago Christi. Namely, the »nuptial union« of faith and reason, »union« which renews the whole »inner human being«, including her/his body (cf. Rom 8:23), is redeemed, renewed, and sanctified in Christ’s Paschal Mystery. From the perspective of the history of salvation, one could say that faith and reason are on the way, in the process of redemption. By using the scene of Peter’s and John’s race towards Jesus’ empty tomb (cf. Jn 20:1-10), the author concludes his reflection on the relation between faith and reason in light of the human being’s createdness in the image of God, with the following image: John and Peter, faith and reason, while being together on the same journey through history and toward salvation, race with the same passion and curiosity towards the same goal, with the same reasons, and with the same wish. Towards resurrection!

U članku se lingvističko-filozofskom ekspertizom pokazuje zašto enciklika Fides et ratio nosi takav naslov, a ne Fides et intellectus. U toj se enciklici naglašava kako Katolička crkva nema neku »svoju« filozofiju, što znači da preferira cijelu kršćansku katoličku filozofijsku tradiciju, a ne samo jedan njezin dio. U daljnjem tekstu prikazuju se učinci razuma na vjeru: demokratizam, prosvjetiteljstvo sa svim svojim ograničenjima, naglašavanje slobode, posebno religiozne i političke, ljudskih prava, dijaloga i pluralizma., By means of linguistic philosophical expertize the article shows why the encyclical letter Fides et Ratio bears this title and not the title Fides et Intellectus. In that encyclical letter it is stressed that the Catholic Church does not have its »own« philosophy, which means that it prefers the whole Christian and Catholic philosophical tradition and not only one of its parts. In the remaining part of this article the effects of reason on faith are presented (as e.g. democratic movement, Enlightenment with all its limitations, emphasizing of freedom, particularly religious and political freedom, human rights, dialogue and pluralism).

U ovom članku nastojat ćemo preispitati, doduše, u poprilično sažetom obliku, odnos između vjere i religije u spisima Romana Guardinija. Opće fenomenološko ozračje prve polovice XX. stoljeća, napose u Njemačkoj, gdje je Guardini proveo sav svoj vijek, sigurno je bitno pridonijelo njegovoj analizi religioznog iskustva. Pitanje koje se rađa iz analize pojma religije može se uzeti kao gledište za određivanje posebnosti kršćanske vjere jer ta posebnost nije izvan obzora antropološke analize. Rad je podijeljen u dva dijela. U prvom dijelu želimo osvijetliti povijesne pretpostavke pitanja odnosa između vjere i religije nastojeći prepoznati u Guardinijevim tekstovima ’nevidljive’ sugovornike s kojima vodi intelektualni dijalog (F. Schleiermacher, A. Harnack, K. Barth, R. Otto, G. van der Leeuw, M. Scheler i drugi). U drugom dijelu pokušat ćemo sustavno precizirati odnos između kršćanske vjere i općega religioznog iskustva. Taj odnos ilustrirat ćemo izlaganjima iz Guardinijevih dvaju temeljnih tekstova: Die Offenbarung i Religiöse Erfahrung und Glaube. On pokušava dva pristupa fenomenu religije, Schleiermacherov i Barthov, koji su, čini se, potpuno međusobno nespojivi, postaviti u jedan konstruktivni odnos, tako da na temelju njihovih teza gradi vlastitu viziju. Pretkršćanske i izvankršćanske religije, kao i naravna religioznost, nisu samo preludij povijesne Božje objave nego one imaju značenje u samima sebi te sadržavaju veliko bogatstvo iskustava, mitova i simbola koje kršćanstvo kao religija objave može zahvalno prihvatiti. Ipak, Guardini uvjerljivo pokazuje da se potpuni smisao cjelokupne naravne religioznosti otvara čovjeku tek u svjetlu Božje objave u Isusu Kristu., This article discusses, though in a very concise way, the relationship between faith and religion in the works of Romano Guardini. The general phenomenological atmosphere of the first half of the 20th century, especially in Germany where Guardini spent his life, has certainly contributed tremendously to his analysis of religious experience. The question that surfaces from an analysis of the concept of religion can be taken as a perspective that allows one to pinpoint the specificity of Christian faith, because that specificity is not beyond the horizon of the anthropological analysis. The article has been divided into two parts. In the first part the author aims to cast light on historical presuppositions of the issue of relationship between faith and religion, while trying to recognise ‘invisible’ interlocutors in Guardini’s texts, with whom this theologian led intellectual dialogue (F. Schleiermacher, A. Harnack, K. Barth, R. Otto, G. van der Leeuw, M. Scheler and others). In the second part the author attempts to systematically specify the relation between Christian faith and universal religious experience. This relationship will be illustrated by discourses fromtwo of Guardini’s fundamental texts: Die Offenbarung and Religiöse Erfahrung und Glaube. Guardini attempted to combine two approaches to the phenomenon of religion, Schleiermacher’s and Barth’s, which are, it seems, entirely incompatible, into one constructive relationship, so that he might use their theses to build his own vision. Pre-Christian and non-Christian religions, as well as natural religiosity, are not only a prelude to historical Divine revelation, but instead they have their own internal meaning and contain great richness of experience, myths, and symbols, which Christianity, as a religion of revelation, can gratefully accept. However, Guardini shows convincingly that the full meaning of the entire natural religiosity is disclosed to the human being only in light of the Divine revelation in Jesus Christ.

U članku se tematizira svakodnevno iskustvo današnjega čovjeka kao mjesto iskustva Boga. Polazeći od temeljnoga, izvornoga značenja iskustva, u prvom se dijelu pokazuje da barem unutar tri različita horizonta čovjekova života iskustvo igra važnu ulogu i da se u njima različito shvaća: dok je sužavanje pojma iskustva na jednu od njegovih dimenzija uočljivo na području prirodnih znanosti te suvremenoga postmodernog mentaliteta i religioznosti, kršćanska vjera pretpostavlja izvorno cjelovito značenje iskustva i upućena je na nj. U drugome dijelu se najprije artikuliraju značajke svakodnevnoga iskustva, čime se pokazuje njegova višedimenzionalnost i dijalektička struktura, te se ukazuje na različite etape odnosno razine nastajanja iskustva Boga »u, sa i po svakodnevnom iskustvu« (W. Kasper). Unutar takvoga procesa razvoja, postaju također vidljive određene granice mogućnosti iskustva Boga unutar konkretnih životnih iskustava. Polazeći od pretpostavke odsutnosti iskustva Boga iz čovjekova iskustva sebe i svijeta, što također doprinosi suvremenoj krizi vjere, u trećem se dijelu predstavlja Kasperovo tumačenje iskustva smislenosti i hrabrosti čovjekova zalaganja za bolji svijet u konkretnoj povijesti kao mogućnost iskustva Boga u današnjemu vremenu, te se daje osvrt na njegov prijedlog i naznačuju daljnje perspektive., The article discusses everyday experience of the contemporary human being as the locus of the experience of God. Starting from the basic, original meaning of experience, the first part of the article demonstrates that there are at least three different horizons within human life, where experience has an important role and that within those horizons experience is understood differently: while one can perceive an obvious narrowing of the concept of experience to only one of its dimensions in the area of natural sciences and contemporary postmodern mentality and religiosity, Christian faith, on the other hand, presumes the original meaning of the concept of experience and depends on it. The second part of the article articulates characteristics of everyday experience, which shows its multi-dimensionality and dialectic structure, and points out various stages or levels of emergence of the experience of God »in, with, and through everyday experience« (W. Kasper). Within such a developmental process, certain boundaries of possibility of experiencing God within the concrete life experiences become evident. Starting from the presupposition of the absence of the experience of God from the human being’s experience of the self and the world, which also contributes to the contemporary crisis of faith, the third part of the article presents Kasper’s interpretation of the experience of meaning and courage found in working for a better world in the concrete history as a possible way to experience God in the contemporary times. This part concludes with a review of Kasper’s proposal and with a sketch of further perspectives.

Pojam vjere u starozavjetnim spisima je širok, slojevit, konkretan i bogat značenjima. Vjera nije neovisna i neosobna veličina, nego je vezana uz pojam Boga koji stoji u posebnom odnosu prema čovjeku, narodu i prirodi, odnosno povijesti. Taj je odnos određen Božjim pozitivnim stavom koji se teološki naziva djelatnošću Boga koji oslobađa, otkupljuje i spašava. Paradigma Boga spasitelja sadrži tri dimenzije: Boga koji izvodi narod iz egipatskog ropstva, Boga koji vodi kroz pustinju i Boga koji uvodi u Obećanu zemlju. Naspram takvoga Boga nalazi se čovjek vjere. Rad obrađuje nekoliko cjelina koje su međusobno povezane temeljnom paradigmom vjere u Boga spasitelja i ulaze u samu strukturu rada: 1. izvođenje naroda iz Egipta; 2. vjera u Boga koji vidi, čuje, poznaje ljudsku nevolju, i izbavlja; 3. mali povijesni credo: vjera u Boga izbavitelja; 4. ispovijest vjere u obliku hvalospjeva; 5. vjera u Boga koji izbavlja čak i od smrti; 6. načelna biblijska definicija vjere. Iz rada proizlazi da vjera nije neovisna veličina, nego da svoja obilježja relacijske i osobne stvarnosti dobiva iz odnosa prema Bogu: Bog vjeruje čovjeku i čovjek treba vjerovati Bogu. U središtu Božjega spasiteljskog djelovanja su glagoli »osloboditi, izvesti, otkupiti, izvoditi, voditi i uvoditi«, zapravo »spasiti«. Samo oko vjere prepoznaje Božje osloboditeljsko djelovanje kao spasenje. Vjera u biblijskom smislu upozorava uvijek iznova da svaka granica ima svoju granicu, pa čak i granica smrti. U tom je smislu pisac Poslanice Hebrejima iz perspektive Abrahamove vjere napisao: »Vjera je već neko imanje onoga čemu se nadamo, uvjerenost u zbiljnosti kojih ne vidimo« (Heb 11,1). Izaija bi rekao: »Ako ne budete vjerovali, nećete opstati« (Iz 7,9b). Vjera je s jedne strane temelj egzistencije, a s druge usmjerenje, pokretačka snaga koja i u povijesnoj nemoći otvara nove putove i nove mogućnosti., The Old Testament's concept of faith is wide, nuanced, concrete, and rich in meaning. Faith is not independent and impersonal, but related to the concept of God who stands in a special relationship towards the human being, the people, the nature, and the history. That relationship is marked by God's positive attitude, which is conceptualised theologically as God's action that liberates, redeems, and saves. The paradigm of God the saviour consists of three dimensions: God who liberates the people from the Egyptian bondage, God who leads the people through the desert, and God who leads the people into the promised land. This article discusses a number of units that are mutually related by the main paradigm of faith in God the saviour and, therefore, they enter the structure: 1) Leading the people out of Egypt, 2) faith in God who sees, hears, and knows the human misery, 3) small historical credo: faith in God the saviour, 4) confession of faith in the form of hymn, 5) faith in God who saves even from death, 6) a broad Biblical definition of faith. The article shows that faith is not an independent entity, but instead it has characteristics of a personal and relational entity, which it gains from its relationship to God: God has faith in the human being and the human being should have faith in God. In the centre of God's saving activity one finds the verbs to liberate, to lead out, to redeem, to take out, to lead, to lead in, and to save. Only the eye of faith can recognise God's liberating action as salvation. Faith in the Biblical sense warns again and again that every boundary has its own boundary, even the boundary of death. In that sense, taking the perspective of Abraham's faith the author of the Epistle to Hebrews wrote: »Now faith is confidence in what we hope for and assurance about what we do not see« (Heb 11:1). Isaiah would say: If you do not stand firm in your faith, you will not stand at all (Is 7:9b). On the one hand, faith is the basis of existence while, on the other hand, it is a guiding and motivational power that opens new ways and possibilities even in a situation of a historical infirmity.

U članku se kani upozoriti na neke elemente u postojećoj pastoralnoj paradigmi koji po mišljenju autora imaju važnu ulogu u prenošenju vjere. Da bi se izbjegle nejasnoće u uporabi glavnih pojmova (spasenje, vjera, učinkovitost, prenošenje, paradigma), najprije se pokušava pomoću pitanja upozoriti na specifičnost značenja i na granice tih pojmova u njihovoj teološkoj uporabi. Pritom postaje vidljivo kako u pitanju prenošenja vjere (uzeto kao cjelovito egzistencijalno držanje i postupanje, a ne u prvom redu kao davanje informacija o njezinu sadržaju) uvijek valja imati u vidu primat Božjega djelovanja koje prethodi svim pastoralnim postupcima te ih teologalno omogućuje. Pojam žive zajednice vjernika (živa župa) ističe se kao nosiv u postojećoj pastoralnoj paradigmi. Razrađuju se momenti njezine životnosti te se inzistira na mistagoškom momentu u sklopu postupaka koji služe prenošenju vjere. Pritom je mjerodavan lik Isusa Krista, njegovo ponašanje i postupanje. Novozavjetna pluralnost načina organiziranja i vođenja zajednica vjernika primjer je, također, za suvremeno postupanje u životu zajednice vjernika. Posebno se ističe potreba dinamičke ravnoteže liturgije i dijakonije te tradicije i inovacije u životu župe. Na kraju se upozorava na tri novozavjetna elementa koja su nosiva za život svake zajednice vjernika: molitva, lomljenje kruha (euharistija) i služenje bližnjemu. Odatle postaje, također, razvidnim novi suradnički odnos između laika i zaređenih službenika u zajednici, odnos koji konvergira prema kolegijalitetu., The article draws attention to some elements in the present pastoral paradigm, which, in author's opinion, have an important role in transmitting faith. In order to escape terminological confusion in the usage of the main terms (salvation, faith, efficiency, transmission, paradigm), the author first poses a series of questions to draw attention to their specific meanings and their limits in theological usage. This clearly shows that when it comes to the issue of faith transmission (understood as a total existential attitude and behaviour, and not primarily as a transmission of information on the faith's content) one needs to recognise the primacy of God's action, which precedes all pastoral activity and makes the latter possible. The notion of the vital community of the faithful (vital parish) is emphasised as the foundational notion in the present pastoral paradigm. The article discusses the moments of its vitality and it insists on the mystagogical moment as a part of those methods that are in service of the transmission of faith. Of course, for this process of paramount importance is Jesus Christ, his behaviour and his actions. New Testament's plurality in organisation and leadership of communities of believers is also an example for contemporary practice in the life of the community of believers. The article emphasises the need for dynamic balance of liturgy, diaconia, tradition, and innovation in the life of a parish. At the end, the author draws attention to the three New Testament elements which are foundational for the life of any community of believers: prayer, breaking of bread (eucharist), and service to neighbour. This also explains new collaborative relationship between lay persons and ordained ministers in a community; the relationship that converges towards collegiality.

Članak obrađuje pojmove vjere i spasenja u Novome zavjetu i njihov međusoban odnos. Što se tiče teme vjere, autor se ograničava na analizu značenja i uporabe imenice vjera i glagola vjerovati, a s obzirom na temu spasenja obrađuje uporabu imenice spasenje i glagola spasiti. Zatim prelazi na odnos tih dviju tema u Novome zavjetu, najprije kod Pavla, zatim kod Ivana i na kraju kod sinoptika uzimajući pritom u obzir da Pavao temu spasenja poistovjećuje s opravdanjem, a Ivan sa životom vječnim. U zaključku autor naglašava kristocentričnost vjere u Novome zavjetu, njezinu objektivnu i subjektivnu dimenziju koje se međusobno pretpostavljaju i upotpunjuju. Što se tiče spasenja u Novome zavjetu, prevladava njegov nadnaravni smisao, tj. duhovno spasenje koje ima svoju sadašnju dimenziju (oproštenje grijeha, novi život u Kristu i Duhu Svetome) ali i onu buduću, eshatološku (uskrsnuće mrtvih i konačna uspostava kraljevstva Božjega). U pojedinim novozavjetnim knjigama (Iv, Kol, Ef) naglašenija je sadašnja dimenzija spasenja, tzv. realizirana eshatologija kao posljedica odgođene parusije. Kod sinoptika, unutar cjelovito shvaćenog spasenja koje zahvaća ne samo čovjekov duh (oproštenje grijeha), nego i njegovo tijelo (zdravlje), veći je naglasak na naravnom shvaćanju spasenja, čime se sugerira izbjegavanje pretjeranog spiritualizma. Odnos vjere i spasenja u Novome zavjetu posvuda je uzročno-posljedičan. Pavao stavlja najveći naglasak na to da je početni, sadašnji stupanj spasenja (opravdanje) dar koji ne možemo zaslužiti, nego ga prihvaćamo vjerom u Isusa Krista. Ivan pak naglašava da je vjera u Isusa Krista kojom postajemo dionicima njegova božanskoga života Božje djelo u nama. Što se tiče konačnog spasenja, svi se slažu da je ono uvjetovano djelatnom vjerom koja je plod sadašnjeg spasenja, odnosno vjernikova zajedništva s Kristom., The article deals with the concepts of faith and salvation in the New Testament and with their mutual relationship. Concerning the topic of faith, the author limits himself to an analysis of the meaning and the usage of the noun faith and the verb to believe, while concerning the topic of salvation, he analyses the usage of the noun salvation and the verb to save. After that, the author discusses the relationship between these two topics in the New Testament or, more specifically, in Paul, in John and, finally, in synoptic gospels, while taking into account that for Paul the topic of salvation is identified with the justification, and for John the topic is identified with the eternal life. In the conclusion, the author emphasises christocentricity of faith in the New Testament, its objective and subjective dimension, which presuppose and complete each other. Concerning the topic of salvation in the New Testament, the author notices the dominance of its supernatural meaning, that is, spiritual salvation that has its present dimension (forgiveness of sins, new life in Christ and the Holy Spirit), but also a future, eschatological dimension (resurrection of the dead and the final institution of the Kingdom of God). Some New Testament books (Jn, Col, Eph) emphasise the present dimension of salvation, that is, so-called realised eschatology as a consequence of the postponed Second Coming of Jesus Christ (parusia). In synoptic gospels, which insist on the complete salvation that includes not only the human spirit (forgiveness of sins), but also the human body (health), there is a greater emphasis on the natural understanding of salvation, which suggests the need to escape the overly spiritualised understanding of salvation. The relationship between faith and salvation in the New Testament is always of the cause-effect type. Paul puts the greatest emphasis on the fact that the initial, present stage of salvation (justification) is a gift which cannot be earned, but only accepted by faith in Jesus Christ. On the other hand, John emphasises that faith in Jesus Christ, which makes us the participants in his divine life, is God's work in us. Concerning the final salvation, the Biblical authors agree on the fact that it is conditioned on active faith which is the fruit of the present salvation, that is, a believer's communion with Christ.

Na tragu motuproprija Benedikta XVI. Porta fidei te Note s pastoralnim smjernicama za Godinu vjere, koju je izdala Kongregacija za nauk vjere, kao i papinih prigodnih kateheza na temu vjere, ovim se radom želi naglasiti važnost i značenje ljepote i radosti u vjeri. Riječ je o dvama, po autoru bitnim svojstvima koja vjeri daju sjaj i toplinu, čine ju privlačnom i poželjnom životnom suputnicom. Iz podsjećanja i ukazivanja na ljepotu i radost vjere smije se, naime, očekivati probuđena potreba za njihovim ponovnim otkrivanjem, iz čega onda slijedi i poslanje na koje je papa Benedikt XVI. pozvao hrvatske hodočasnike prigodom zahvalnog hodočašća u Rimu 7. studenoga 2012. godine: »Isto tako znajte i vi s hrabrošću svima svjedočiti radost i ljepotu vjere u Isusa Krista.« Ponovno otkriće ljepote i radosti u vjeri nemoguće je zamisliti bez unutarnje pomoći Duha Svetoga. Jedino je u njegovoj svjetlosti moguće spoznati i doživjeti ljepotu i radost vjere. U tom pogledu Dogmatska konstitucija o božanskoj objavi Drugoga vatikanskog koncila Dei Verbum govori o »ugodnosti pristanka i vjerovanja istini« (suavitatem in consentiendo et credendo veritati) koju daje Duh Sveti. U radu se ukazuje na ljepotu i radost vjere kako u samom činu vjere tako i u njezinu sadržaju. Vjera je naime »dragocjeni dar« kako u pogledu čovjekova osobnog prianjanja Bogu tako i u pogledu čovjekova slobodnog pristanka uza svu istinu što ju je Bog objavio. Prema autorovu mišljenju, ljepota i radost vjere u prvom redu proizlaze iz njezine darovanosti. Vjera je dar susreta i odnosa. Kao i svaki živi odnos, tako i vjera živi od obostrane čežnje i želje, od obostranih očekivanja. Bog ima svoja očekivanja od čovjeka, čovjek ima svoja očekivanja od Boga. Bog se čovjeku nada i čovjek se Bogu nada. Od koga se ništa ne očekuje, taj nam ništa i ne znači. Vjera je živ, dinamičan, preobražavajući i rastući odnos. Pod vidom sadržaja, u radu se, među ostalim, ističu ljepota i radost koje proizlaze iz vjere u Božje očinstvo i njegovu osobitu svemogućnost. Središnji se naglasak stavlja na otajstvo utjelovljenja, na objavu Boga i čovjeka u Isusu Kristu, na lik ecce homo i na uskrslog Gospodina, novog čovjeka stvorenog u Isusu Kristu. Na kraju se ukazuje na Duha Svetoga, koji je dar susreta i zajedništva, ljepote i radosti u samome Bogu, ali također i u onima u kojima se Bog svojom ljubavlju nastanio (usp. Rim 5,5). Duh Sveti je, naime, ono »ulje radosti« o kojem govori Pismo (Ps 45,8; Heb 1,9), bjelina i svjetlost preobraženog i uskrslog Krista (Mt 17,211; 28,3//). Duh Sveti autor je novog čovjeka, nove zajednice - Crkve i novog čovječanstva. Duh Sveti u licima ljudi obnavlja lice zemlje. U zaključku, odgovarajući na pitanje zašto je i kako moguće izgubiti vjeru, njezinu radost i ljepotu, autor ujedno naznačuje i odgovor na pitanje kako je i gdje moguće ponovno otkriti ljepotu i radost vjere., In the footsteps of the Benedict XVI's Motu Proprio Porta Fidei, the CDF's Note with Pastoral Recommendations for the Year of Faith, and the Pope's pertinent talks on the topic of faith, this article aims to emphasise the importance and the significance of the beauty and joy in faith. These are two, in author's opinion, essential traits, which colour faith with brilliance and warmth and make it attractive and much desired life companion. By remembering and pointing out the beauty and joy of faith one dares to hope for reawakened need to rediscover it, which also leads to the mission that the Pope entrusted to Croatian pilgrims during their seventh pilgrimage of gratitude to Rome on November 7th 2012, when he stated: »Similarly, be prepared to courageously witness the joy and beauty of the faith in Jesus Christ to all.« Rediscovery of the joy and beauty in faith is impossible to imagine without the inner help of the Holy Spirit. Only through his light can one know and experience the beauty and joy of faith. In that sense, the Second Vatican Council's Dogmatic Constitution on Divine Revelation Dei Verbum speaks about »joy and ease to everyone in assenting to the truth« (suavitatem in consentiendo et credendo veritati), which is given by the Holy Spirit (DVB). The article draws attention to the beauty and joy of faith, which are seen equally in the act of faith as well as in its content. Faith is, namely, a »precious gift« in terms of the human being's cleaving to God as well as in terms of the human being's free assent to the whole truth that has been revealed by God. In author's opinion, the beauty and joy of faith primarily flow from its givenness. Faith is a gift of encounter and of relationship. Therefore, as any other vital relationship, it thrives on mutual longing and desire and on mutual expectations. God has his expectations of the human being and the human being has his/her expectations of God. God hopes for the human being and the human being hopes for God. Those of whom we do not expect anything also mean nothing to us. Faith is a vital, dynamic, transformative, and growing relationship. In terms of contents, the article emphasises, among other things, the beauty and joy that flow from the faith in God's fatherhood and his unique omnipotence. The main emphasis is on the mystery of Incarnation, on revelation of God and the human being in Jesus Christ, on the image of ecce homo, and on the Risen Lord, the new human being created in Jesus Christ. At the end, the author draws attention to the Holy Spirit, who is the Gift of encounter and communion, the beauty and joy in God himself, but also in those in whom God resides through his love (Rom 5:5). The Holy Spirit is, namely, that »oil of joy« which the Scriptures mention (Ps 45:8; Heb 1:9), the whiteness and the light of the transformed and the risen Christ (Mt 17:2/1; 28:3/1). He is the author of the new human being, the new community - Church and of the new humanity. The Holy Spirit renews the face of the Earth through faces of human beings. In conclusion the author reminds us that every gift, whether it is an object or a relationship, that is, a person, can be lost. That usually happens when we do not use a gift for a long time, when we stop nurturing certain relationships, when we do not see each other for a long time and do not talk to each other. In analogical sense, the same is true for faith as a precious gift, when we do not use it and when we do not live it. In author's opinion, when the gift of faith is lost, we should look for its ecstasy, beauty, and joy at the place where we first received it, where we first experienced its beauty and joy: in the baptismal, that is, ecclesial communion, in the community of faith, hope, and love, in that communion of life in which we were led by the Holy Spirit, the only creator of communion with God in the communion of human beings! All those who have lost the way of faith are still bound by Jesus' call to conversion and to faith in the Gospel (cf. Mk 1:15); that is, by the possibility to return to the faith of their baptism. In this case, to convert means to clear the abandoned way of faith, to chop and burn the weed of hubris and selfishness. On such cleared, renewed, and reused way of faith, the beauty and joy of salvation return (cf. Ps 51:14). Paraphrasing Psalm 103, the author points out at the end that on our way of conversion and faith, the Lord forgives all our sins, heals all our diseases, redeems our life from the pit, crowns us with love and compassion, satisfies our desires with good things so that our youth (of spirit) is renewed like the eagle's (cf. Ps 103:3-5).

Tema članka vezana je uz pitanje čovjekove sposobnosti za vjeru. Pristup temi je dogmatske naravi. U prvom dijelu donosi se kratak pregled razvoja teološko-antropološke misli o vjeri, počevši od njezinih biblijskih temelja pa kroz povijest katoličke teologije i crkvenog učiteljstva. U drugom dijelu članka naglašavaju se pojedini elementi sustavne teologije koji idu u prilog pozitivnom odgovoru na tematsko pitanje članka o čovjekovoj strukturalnoj sposobnosti za vjeru: čovjek je po svojoj konstituciji, stvorenosti i spašenosti, predisponiran za vjeru, koja pak uvijek ostaje dar. Članak se limitira na dogmatsko područje, na biblijsko-dogmatske postavke o čovjekovoj sposobnosti za vjeru, ne dotičući pitanje o izvanjskim uvjetima koji potiču ili umanjuju čovjekovu sposobnost davanja odgovora vjere., The article is dedicated to the theme of human being's capacity for the faith. The approach to the theme is of dogmatic nature. The first part of the article provides a short overview of the development of the theological-anthropological thought on the faith, starting from its biblical basis, through the history of the Catholic theology and the Church's Magisterium. The second part of the article is dedicated to some crucial elements of the systematic theology which are contributing to the positive response to the article's thematic question of human being's capacity for the faith: by his/her constitution, creation, and salvation, the human being is predisposed for the faith, which always remains the gift. The article is limited to the dogmatic area, to the biblical-dogmatic postulations of the human being's capacity for the faith, without discussing the external conditions which could strengthen or weaken the human being's capacity for the response of faith.

Na pitanje posredovanja vjere Božjom riječi danas odgovaramo tezama koje su postavljene na temelju Pavlove teologije. U prvoj tezi nalazimo dva bitna elementa: slušanje evanđelja i riječ Božju, koji su povezani s dva Pavlova teksta: Rim 10,14-17 i l Sol 2,13. Ovaj posljednji tekst daje nam daljnje ključne pojmove: paraklezu i vjeru. Druga teza bavi se poslušnom vjerom (usp. Rim 1,1-7). Pavao govori o svom apostolatu među narodima za »ime« Isusa Krista. Toj vladavini načiniti prostor svojim navještajem i pridonijeti proslavi Gospodnjoj jest Pavlov zadatak, tj. odvratiti narode od idola (usp. l Sol 1,9; Gal 4,8ss). I Zakon Pavao vidi kao pogansko počelo (usp. Gal 4,8ss), stoga treća teza odabire umjesto Zakona vjeru koja cjelokupan život utemeljuje u Božjem milosrđu (usp. Rim 9,33; 10,11). To vrijedi i za nas danas. Isti je Bog koji se objavljuje u Isusu Kristu i o kojem govori Pismo (usp. 2 Kor 3,14.15; Rim 11,8). Na taj način Pismo postaje nova, sadašnja i aktualna riječ Božja koja može spasiti sve ljude Božjom milosrdnom inicijativom., The issue of mediating faith by God's Word today will be answered by posing the theses based on Paul's theology. In the first thesis we encounter two basic elements: listening to the Gospel and to the Word of God, which is related to the two texts written by Paul: Rom 10:14-17 and 1 Sol 2:13. The last one provides us with further key terms: paraclesis and faith. The second thesis deals with the obedient faith (see Rom 1:1-7). Paul tells us here about his apostolate among nations for the »name« of Jesus Christ. Paul's mission is to make room for such kingdom by his own proclamation and by contributing to the Lord's glorification, i.e. to deter people from idols (see 1 Sol 1:9; Gal 4:8ss). The Law, too, is considered by Paul as a pagan element (see Gal 4:8ss); therefore, the third thesis rather chooses faith over the Law, since faith establishes an entire life on God's mercy (see Rom 9:33; 10:11). This also applies to us today. Namely, it is the one and the same God who reveals himself in Jesus Christ and to whom refers the Scripture (see 2 Cor 3:14.15; Rom 11:8). Thus the Scripture becomes the new, current and relevant Word of God, which is capable of saving all nations by God's merciful incentive.

Biblijski institut Katoličkoga bogoslovnog fakulteta Sveučilišta u Zagrebu i Katolički bogoslovni fakultet u Sarajevu organizirali su 14. i 15. prosinca 2012. godine u prostorijama Katoličkoga bogoslovnog fakulteta u Sarajevu Međunarodni znanstveni skup pod nazivom Vjera u Bibliji, na kojem je sudjelovalo osamnaest predavača, uglednih bibličara iz Hrvatske i Bosne i Hercegovine. Predavanja su pokazala važnost vjere u svim biblijskim spisima, ali isto tako kako i povijesni i egzistencijalni konteksti utječu na razumijevanje vjere u konkretnim životnim okolnostima. Vjera je sveobuhvatan temelj ljudskoga života, ali i cijele Biblije.

Spis Hebrejima djelo je koje sadrži kako doktrinarne tako i moralne odsjeke u kojima se dotiču mnoge teme. Glavna tema doktrinarnih odsjeka je Isus kao Veliki svećenik, a uz nju se mogu uočiti i teme Kristova sinovstva, uzvišenja i savršenstva te Saveza. Glavna misao parenetskih ulomaka je putujući narod Božji koji ide prema svojoj konačnoj domovini. Uz to, spis govori i o ustrajnosti u vjeri. Ove dvije glavne teme (velikosvećeništvo i putovanje), to jest doktrina i moralni poticaji isprepliću se i nadopunjavaju. Poticaji se temelje na doktrini, a doktrina vodi poticajima. Parenetskim (moralnim) odsjecima nije se pridavala velika pozornost, iako se u njima naglašeno želi motivirati moralno ponašanje, stavljajući zajednici pred oči Velikog svećenika koji je motivirajuća snaga tog ponašanja. Ti moralni poticaji nisu previše konkretni, nego potiču na ustrajnost i vjernost. Svrha spisa Hebrejima povezana je s glavnom temom. S jedne strane pisac želi doktrinarno naglasiti ulogu Velikog svećenika, ističući da nema više potrebe za žrtvama levitskog svećeništva, a s druge strane potiče vjernike da ne napuste vjeru, nego da se drže prihvaćene vjere (Heb 4,14; 10,23). Poticaj crpi svoju snagu iz izlaganja o Kristovu velikosvećništvu, a izlaganje proistječe iz potrebe da se zajednici iznesu razlozi da ostane u vjeri. To pokazuje i sama struktura spisa u kojoj se vidi naglašena prožetost moralnih i doktrinarnih odsjeka (Heb 2,1-4; 3,7 – 4,11; 4,14-16; 5,11 – 6,20; 10,19-25; 10,26-39; 12,1-13; 12,14-29; 13,1-17). Svaki pojedini poticajni odsjek bitno je povezan s izlaganjem, na kojem se uglavnom i temelji., The »Letter to the Hebrews« is a writing that contains doctrinal as well as moral sections in which it touches upon many topics. The main theme of the doctrinal sections is that of Jesus as the High priest; additional themes are of Christ’s sonship, exaltation, perfection and covenant. The main theme of the paraenetic sections is the people of God on their pilgrimage going to their final home. The »Letter« also speaks about the persistence in faith. These two main themes, doctrine (high priesthood) and moral exhortation (pilgrimage) intertwine and complement each other. Exhortations are based on doctrine, and doctrine leads to exhortations. Paraenetical sections have not been given proper attention. These sections boldly want to motivate moral conduct, allowing the community to focus on the High priest who is the motivating force for moral behavior. These moral exhortations are not very concrete, but encourage perseverance and fidelity. The purpose of the »Letter to the Hebrews« is connected with the main themes of doctrine and moral exhortations. On the one hand the writer wants to stress the doctrine and the role of the High priest, highlighting that there is no need for the sacrifices of levitical priesthood; on the other hand, the writer encourages believers not to leave the faith, but to hold fast to it (cf. Heb 4:14; 10:23). Exhortation draws its force from exposition about Christ’s high priesthood, and exposition derives from exhortation and gives reasons to the community to stay faithful. The structure of the writing of the »Letter to the Hebrews« proves that there is an interrelationship which can be seen boldly between moral sections (cf. Heb 2:1-4; 3:7 – 4:11; 4:14-16; 5:11 – 6:20; 10:19-25; 10:26-39; 12:1-13; 12:14-29; 13:1-17) and doctrinal sections. Each exhortation section is connected with the exposition, and in fact exhortations are based on expositions.

S obzirom na temu Crkve u Hrvatskoj u perspektivi europskog društva ovaj rad posvećuje pozornost dvama procesima koje je moguće promatrati i opisati u zapadnom društvu: sekularizaciji društva, procesu koji je odavna vidljiv i opisan na vrlo različite načine, a ponekada i proturječne, i sakralizaciji osobe, procesu koji još nije dobio potrebnu teorijsku pozornost. Što se tiče prvog procesa, rad se oslanja na veliku studiju Charlesa Tavlora o sekularnom dobu, a s obzirom na drugi proces na istraživanje Hansa Joasa o sakralnosti osobe. Svrha rada je približiti osnovne naglaske jednoga i drugoga procesa u otvoriti prostor za raspravu o ulozi kršćanstva i Crkve u društvu koje je obilježeno sekularizacijom i naporom oko ljudskih prava, viđenim u tezi o sakralizaciji osobe., With regard to the topic of the Church in Croatia in the perspective of the European society, this article focuses on two processes that can be observed and described in the Western society: the secularisation of society, a process that has been evident for some time and described in various, sometimes even contradictory, ways, and the sacralisation of the person, a process that has not been given proper theoretical attention yet. As far as the first process is concerned, the article draws on the extensive study by Charles Taylor about the secular age, while concerning the second process it refers to the research by Hans Joas on the sacralisation of the person. The article aims to bring both processes closer and to open up a space for discourse about the role of Christianity and the Church in society marked by secularisation and human rights efforts, seen in the perspective of the hypotheses about the sacralisation of the person.

Nova evangelizacija ima istu zadaću kao i cjelokupni dosadašnje evangelizacijsko djelovanje Crkve kroz povijest: omogućiti ljudima da vjeruju u Isusa Krista. Iako se čini da je ova zadaća stara, ona u svakom novom povijesnom trenutku predstavlja izazov, prvenstveno za samu Crkvu koja si mora pojasniti što znači vjerovati? Autor u ovom članku polazi od teze kako vjerovati traži iskustvo učenja. Premda je ovaj pojam često opterećen epistemološkim značenjem, on se u kršćanskom kontekstu otkriva kao proces životnog nasljedovanja, proces sve dubljeg uranjanja u odnos s Isusom Kristom usred života onoga koji vjeruje. No, da bi se uopće moglo učiti vjerovati danas potrebno je vidjeti kako je vjerovanje jedna od temeljnih antropoloških odrednica. O tim antropološkim koordinatama autor govori u prvom poglavlju ukazujući na činjenicu da unatoč poteškoćama s vjerovanjem, čovjek jest biće koje vjeruje. Nakon toga u drugom poglavlju ukazuje na posebnost kršćanskog vjerovanja u Isusa Krista te na prijepore i izazove s kojim se tako oblikovana vjera susreće. U trećem poglavlju govori se o posebnosti teologalne vjere i izazovima koji teologalno oblikovanoj vjeri dolaze, posebice u susretu s novom religioznošću kao jednim od temeljnih izazova za novu evangelizaciju. U zaključku autor ističe nekoliko važnih obilježja vjere koja je ishodište i cilj nove evangelizacije: darovanost, sloboda, osobnost, zajedništvo., The new evangelisation has the same task as did the entire evangelisational actions of the Church throughout history: to enable people to believe in Jesus Christ. Even though this task seems be ancient in every new historical moment, it represents a challenge primarily to the Church itself who needs to explain what it means to believe? The author of this article starts from the hypothesis that to believe requires the experience of learning. Even though this problem is often burdened with epistemological significance in a Christian context it is revealed as a process of life heritage, a process of deep immersion into a relationship with Jesus Christ in the midst of the life of he who believes. However, in order to be able to learn to believe at all today we need to see how believing is one of the fundamental anthropological determinants. The author refers to these anthropological coordinates in the first chapter, pointing to the fact that despite the difficulties with certain beliefs, man is a being who believes. The author then in the second chapter points out the specifity of Christian faith in Jesus Christ and the disputes and challenges that faith encounters. In the third chapter the author speaks about the specifity of theologal faith and the challenges that theologal shaping of faith comes especially in the encounter with new religiousness as one of the fundamental challenges to new evangelisation. In conclusion the author points out some significant features of faith as the source and goal of new evangelisation: giveness, freedom, personality, togetherness.

Tema ovog rada omeđena je kronološkim okvirom prvih 6-7 stoljeća kršćanstva, a zemljopisno smještena u prostor grčko-rimske kulture, to jest Rimskog Carstva. Jedan od ciljeva istraživanja je propitati kako je prva Crkva, stupajući u kontakt s helenističkom kulturom, prevladala napetosti koje su nastajale. Ukazati je stoga na učinke i posljedice njihovih susreta i srazova. Imajući u vidu dalekosežne posljedice pastoralnih odluka prve Crkve za razvoj kršćanstva i kršćanske misli, nije zanemariva ni aktualnost argumenta za naše vrijeme. Bit će korisno stoga iznijeti na vidjelo valjane teološke principe kojima se Crkva vodila u različitim i raznolikim situacijama kako bi iskustvo prve Crkve poslužilo Crkvi u 21. stoljeću pred izazovom nove evangelizacije., The topic of this paper is bounded by a chronological framework of the first six to seven centuries of Christianity and is geographically situated in Greek-Roman cultures, i.e. the Roman Empire. One of the objectives of this research was to question how the Church, when it came into contact with the Hellenistic culture, overcame tensions that inevitably emerged. The article points out the effects and repercussions of their encounters and clashes. Keeping in mind the far-reaching repercussions of pastoral decisions of the First Church on the development of Christianity and Christian thought, the currentness of the argument for our times are not to be underestimated. It will be useful to disclose some valid theological principles that led the Church in various and varied situations so that the experiences of the first Church can serve as an example for the Church in the 21st century faced with the challenge of the New Evangelisation.

U Markovu evanđelju učenici imaju središnju ulogu u procesu objavljivanja tajne o Isusovoj osobi. Evanđelist ne prikazuje Isusovu mesijansku stvarnost samo različitim kristološkim titulama, nego posvećuje veliku pozornost učenika i drugih Isusovu moćnom djelovanju i naučavanju. Markovo evanđelje otkriva primarni proces kristološkoga traganja i naslućivanja posebno i motivom straha koji je izražen skupinom riječi korijena φοβ- i razlikuje se od motiva čuđenja i njegovanja. Neposredna povezanost motiva straha s ključnim kristološkim mjestima daje naslutiti da Marko želi naglasiti pozitivnu vrijednost toga motiva pri razvijanju kristološkoga koncepta svoga evanđelja. Osobito se to primjećuje u Mk 4,35-41. Učenici su u odnosu prema Isusu razapeti između nerazumijevanja, čuđenja, straha i vjere. Njihova reakcija nerazumijevanja većinom je praćena numinoznim strahom, što im daje pozitivnu ulogu u Markovu konceptu otkrivanja tajne Sina Čovječjega., In Mark's Gospel, the disciples take a central role in the process of proclaiming the mystery of the person of Jesus. The evangelist does not portray Jesus' reality of the Messiah merely with various Christological titles but by dedicating great attention to the disciples and others to Jesus' powerful actions and teachings. Mark's Gospel discloses the primary process of Christological search and anticipation with the special motive of fear which is expressed with the dictionary term fob- and is differentiated from the motive of wonder, care. The direct connection between the motive of fear with key Christological places leads us to the presumption that Mark wishes to emphasise the positive value of that motive when developing the Christological concept of his Gospel. That is particularly noticeable in Mk 4:35-41. With regard to Jesus, the disciples are spread between incomprehension, wonder, fear and faith. Their reaction of incomprehension is followed by views of numinous fear which gives them a positive role in Mark's concept of disclosing the truth about the Son of Man.

Pavlova lamentacija u Rim 9,1-5 sadrži osam pozitivnih vrijednosti koje Izrael posjeduje trajno: on je Božji narod Izrael zato što je njihovo posinstvo, slava, savezi (diathēkai), zakonodavstvo, bogoštovlje, obećanja, patrijarsi, Krist po obiteljskoj i nacionalnoj pripadnosti. Unatoč tužnoj činjenici da u vrijeme pisanja Poslanice Rimljanima većina Židova odbija povjerovati u Isusa Nazarećanina kao Mesiju, Apostol u Rim 11,26-29 najavljuje da će se cijeli Izrael spasiti tako što će Bog oprostiti grijehe svome narodu i obnoviti nikada prekinuti savez s njima. Ova dva odlomka autor egzegetski istražuje u kontekstu cijele Poslanice Rimljanima te posebno »traktata o Židovima« u poglavljima 9 - 11. U trećem dijelu iznosi pregled novijih crkvenih dokumenata Drugoga vatikanskog sabora (LG 15; NAE 4) i poslijesaborskih dokumenata učiteljstva od 1974. do 2001. godine u kojima se potreba dijaloga s današnjim Židovima izvodi iz Rim 9-11., Paul's lamentation in Rom 9:1-5 contains eight positive qualities durably present in the Jewish people as a religious and ethnic community: they are God's chosen people Israel because theirs are the adoption, the glory, the covenants (diathēkai), the giving of the law (nomothesia), the worship, the promises, the patriarchs and the Messiah as member of a family and ethnic community. Despite the fact that in the time when Paul was writing his Letter to the Romans the majority of the Jews refused to believe in Jesus as the Messiah, the Apostle points out in 11:25-29 that all of Israel will be saved because God will forgive the sins of his people and restore his covenant with Israel which in fact was never abandoned from his side. The author explores exegetically these two pericopes within the context of the entire Letter to the Romans, especially within the Traktat über die Juden of Rom 9 – 11 (expression of D. Zeller and Fr. Mussner). In his third part the author depicts the teaching of the Second Vatican Council (LG15; NAE 4) on dialogue of Christians with Jews, as people living now, based on Rom 9-11. He quotes documents and guidelines of the Catholic Magisterium from 1974 to 2001 on Christian-Jewish dialogue.

Tema je ovoga rada tumačenje inicijacije u svjetlu fenomenološke antropologije i fundamentalne teologije obreda. Polazeći od činjenice da sve tradicije svetoga poznaju ritualnu inicijaciju kao integralni dio posredovanja vjerničkog identiteta, autor sugerira iščitavanje kategorije kršćanske inicijacije u svjetlu obredne genealogije vjerničkog subjekta i simboličkih procesa uvođenja u zajednicu vjere. Pritom, kao polazišnu točku, odabire suvremenu problematiku identiteta i antropološku krizu inicijacije iz kojih proizlaze određene tematske dimenzije ovog pitanja. Drugi je dio ovoga rada posvećen poredbenoj analizi inicijacijskog i identitetskog procesa. Radi se o pokušaju sustavnog skiciranja antropološke fenomenologije inicijacije u svjetlu simboličkih dinamika identiteta koji u velikoj mjeri omogućuju ispravno pozicioniranje fundamentalno-teološke hermeneutike kršćanske inicijacije. Naime, raščlamba identitetskih i obrednih obrazaca ima za cilj uočiti procesualni simbolički ustroj inicijacije razlažući njezinu početnu i trajnu ulogu u čovjekovu sebeozbiljenju. U sklopu takva promišljanja koje se nastoji konstituirati kao refleksija raznolikih induktivnih pristupa, s time što se nastoji ocrtati cjelina, zaključni hermeneutički trenutak bit će pozvan odgovoriti na pitanje simboličko-obrednoga identiteta kršćanske inicijacije. U toj perspektivi autor predlaže četiri inkluzivne dijalektike koje pružaju polazište jednom mogućem nacrtu teologije inicijacije posredovane fenomenološkom antropologijom. Riječ je o otajstveno-inicijacijskom i obredno-identitetskom uporištu kršćanske inicijacije u čijem se okrilju isprepliću procesualna dinamika vjere i obredna dimenzija vjerovanja., The theme of this work is the interpretation of Christian initiation in the light of phenomenological anthropology and the fundamental theology of rituals. Starting from the fact that all sacral traditions recognise ritual initiation as an integral part of mediating in the identity of the believer, the author suggests a categorisation of Christian initiation in light of the genealogy of the faithful subject and the symbolic process of introducing him to the community of the faithful. The author's starting point is the problem of identity and anthropological crisis of initiation which lead to certain topical dimensions of this issue. The second part then is devoted to an analysis of the order of initiation and process of identity. The author attempts to systematically sketch out the anthropological phenomenology of initiation in light of the symbolic dynamics of the identity which then allows for a proper positioning of Christian initiation in fundamental-theological hermeneutics. An analysis of ritual and identity templates aims to identify the order of symbolic processes distinguishing their initial and lasting role in man's growth. In keeping with this thinking which endeavours to legitimise itself as a reflection of various inductive approaches, the author attempts to outline the whole, conclusive hermeneutical moment to respond to the question of the symbolic-ritual identity of Christian initiation. In that regard, the author suggests four inclusive dialectics which offer a basis for a possible draft of the theology of initiation interwoven with phenomenological anthropology. This refers to a mystery-initiation and ritual-identity fulcrum for Christian initiation which is filled with procedural dynamics of faith and the ritual dimension of believing.

U uvodnim reminiscencijama autor polazi od deklarativnog i stvarnog urušavanja komunističkog sustava, uz zapažanje kako, unatoč tom urušavanju prije 20 godina, još uvijek nije posve nestao mentalitet tog ideološkog sustava. Zatim autor pokazuje kako Crkve u Srednjoj i Istočnoj Europi nisu do kraja prevladale višedesetljetnu nametnutu getoizaciju, kako na osobnoj, društvenoj, a jednim dijelom i na strukturalnoj razini, te kako do sada Crkva u postkomunističkim zemljama nije dovoljno ispunila svoju povijesnu i milenijsku misiju trajnog dizanja svojeg proročkog glasa protiv svake vrste socijalnih nepravdi, te kako nije uspjela preko svojih članova aktivno utjecati na politički i gospodarski razvoj, pritom se svjesno stavljajući na stranu ugroženih. Time je na iskušenju njezina vjerodostojnost jer se Crkva nerijetko nalazi u opasnosti mogućeg konformizma spram države u zemljama Srednje i Istočne Europe. Istodobno je u opasnosti postati odviše ekleziocentrično, a premalo društveno usmjerenom, te istodobno premalo samokritičnom. To kod građana nekih zemalja dovodi do trajnog opadanja povjerenja u Crkvu kao instituciju (Hrvatska, Mađarska, Češka i Slovenija). U drugom dijelu autor pretresa očekivanja od Crkava te njihove zadaće oslanjajući se na rezultate empirijskoga istraživanja religija i Crkava u zemljama Srednje i Istočne Europe Aufbruch II. iz 2007. godine. Iz istraživanja je razvidno kako se od Crkava očekuje da budu društveni čimbenici koji daju svoj doprinos na duhovnom, odgojnom, socijalnom te moralno-etičkom području, ali se od njih ne očekuje da budu određeni korektiv političarima te da se previše javljaju u javnosti službenim istupima. Autor zaključuje kako Crkve Srednje i Istočne Europe nisu dovršile svoje repozicioniranje unutar društva, a tako ni posve prevladale višedesetljetnu getoizaciju.Pritom u spomenutim zemljama nije došlo do optimalne prementalizacije kako na društvenoj tako i na političkoj razini, ali se nije dogodila ni pastoralna prementalizacija, nego su se pojedine Crkve zadovoljile površnom i ritualno-folklornom nazočnošću u javnosti. Time se indirektno priznao neuspjeh korjenitog afirmiranja socijalne dimenzije vjere i crkvenosti u društvu u kojemu živi i djeluje, a tako i neintegriranost Crkava preko svojih članova na području znanosti i kulture. Samim time u pitanje je dovedena i uspješnost evangeliziranja javnosti., In his introductory reminiscence, the author starts from the declarative and realistic ruin of the communist system however, pointing out that despite the fall of communism occurring over 20 years ago, the communist mentality has not completely disappeared yet. The author then points out that the Church in Central and Eastern Europe has not overcome the ghetoisation it has been exposed to over the past couple of decades - at the personal, social and partially structural level. So far the Church in post-communist countries has not sufficiently fulfilled its historical and millennial mission to continually raise its prophetic voice against all forms of social injustice. The Church has not actively influenced political and economic developments through its members nor has it stood firmly on side with the oppressed. This brings its credibility into question because the Church in Central and Eastern Europe is often faced with the danger of conforming to the State. At the same time it is faced with the danger of becoming too ecclesiacentric and lacking social direction as well as self-criticism. In some countries this has led to a constant decline of trust in the Church as an institution (Croatia, Hungary, Czech Republic and Slovenia). In the second part of the article, the author scales through expectations and duties of Churches based on the results of empirical research of religion and Churches in Central and Eastern European countries - Aufbruch II, 2007. The results indicate that Churches are expected to be social factors that contribute to spiritual, educational, social and morally-ethic fields as well as an expectation that they be a corrective for politicians and finally that they do not appear officially to often in public. The author concludes that the Churches in Central and Eastern Europe haven't quite completed repositioning themselves within society and as such have not overcome the trend of becoming ghettoised. In these countries an overturn in mentality has not occurred either - socially or politically - nor has an overturn in mentality occurred in pastorale. Instead individual Churches have satisfied themselves with being present in public as mere ritual-folklore. This indirectly admits failure of any resolute affirmation of the social dimension of faith and ecclesiality in society in which it lives and acts which has led to a non-integration of Churches through their members in the fields of science and culture. This in itself brings into question the success of evangelisation of the public.

Ako se kršćanska inicijacija svede na podjelu sakramenata i ograniči na vjersku pouku djece i mladeži do potvrde, onda se pastoralni rad ne sužava samo u crkvenomu tkivu nego se i u društveno-kulturnim okolnostima lišava svoga dubinskog učinka. U tomu surječju člankopisac govori o poteškoćama s nazivljem, smislom i odnosom kršćanske inicijacije i katekumenata u pastoralu. Bogoslovno-pastoralnim načinom prosudbe raščlanjuje i upućuje na nužne pastoralne pothvate što se tiče inicijacije odraslih u župnu zajednicu, govoreći o potrebi promjene načina župnoga pastorala. Budući da je u govoru o inicijaciji odraslih neizostavan obrednik Red pristupa odraslih u kršćanstvo (dalje: RPOK), pisac govori o njegovu mjestu i važnosti u pastoralnomu radu. Potom prikazuje odnos inicijacije i nove evangelizacije, naglašavajući njezinu nasušnu potrebu u našim društveno-vjerskim okolnostima. U posljednjemu dijelu članka raspravlja o ulozi inicijacije odraslih u obnovi župnoga pastorala., If Christian initiation is brought down to the issuance of the sacraments and limited only to teaching children and youth until they accept Confirmation, then pastoral work limits the fibre of the Church as well as depriving this initiation of any deeper effect in social-cultural circumstances. In this regard, the author refers to the adversity of the definition, notion and relations of Christian initiation and Catechumens in pastoral work. Through a theological-pastoral angle of judgement analyses this issue and points out some vital pastoral initiatives concerning the initiation of adults in the parish community, referring to the need for change in the current method of parish pastoral care. Seeing that any reference to the initiation of adults cannot bypass the Rite of Christian Initiation of Adults (RCIA), the author refers to its position and significance in pastoral work. The author then refers to the relationship between initiation and new Evangelisation, stressing its vital need for our social-religious circumstances. In the last part of the article, the author discusses the role of the initiation of adults in renewing parish pastoral care.

Dies Theologicus svoje je temeljno pitanje: »Što je religija i čemu religija?« stavio pod obzor drugoga, obuhvatnijega pitanja: Praksa i/ili svjetonazor? Time je u raspravu gotovo prizvao osebujni Wittgensteinov lik. Nakon nekoliko okvirnih natuknica o potražnji suvremenika za religioznim iskustvom, globalne groze nad povezanošću religije i nasilja te naznaka povratka filozofije temi religije, autor najprije iznosi neke prednosti koje se nude uvođenjem Wittgensteina u raspravu. Govor o religiji kod Wittgensteina je bitno govor iz perspektive egzistencijalnih ljudskih pitanja. Uz to jasno je kako je za njega religija nadasve praksa. Specifične poteškoće razumijevanja religije dolaze iz prevlasti znanstvene slike svijeta. Ona po sebi nije upitna, ali se lako pretvori u prepreku odlaska u dubinu gdje su ljudski egzistencijalni problemi jedino rješivi. Autor osvjetljava i pitanja pojma Boga kao i vjere iznutra. U završnom se dijelu Wittgensteinovo shvaćanje vjere osvjetljuje uz pomoć njezina odnosa prema razumu, volji o mudrosti. U podnožju religije stoji pitanje smisla života, a najvažniji odnos prema religiji nije razumijevanje nego življenje., Dies Theologicus places the fundamental question of: »What is religion, and what is religion for?« in light of another more general question: Practice and/or belief? This means that the debate practically recalls Wittgenstein's all encompassing figure. After a few introductory points about the search of his coevals for religious experience, the global disgust with the connection between religion and violence and a hint of the return of philosophy to the topic of religion, the author first presents some advantages that are offered by introducing Wittgenstein into the debate. Wittgenstein's discourse about religion is fundamentally a discourse from the perspective of existential human issues. In addition it is obvious that religion for him is above all practice. Specific difficulties to understand religion come from the ruling scientific outlook of the world. It in itself is not questionable but can easily be turned into a barrier to enter any deeper, where problems of only human existentiality can be solved. The author enlightens the question of the notion of God and faith from within. In conclusion the article enlightens Wittgenstein's notion of religion through its relationship to reason, will and wisdom. At the base of religion stands the question of the meaning of life and the most significant relationship toward religion is not understanding but living.

Nakon više od stotinu godina enciklika Fides et ratio (1998.) postavlja iznova pitanje o odnosu teologije i filozofije. Taj je odnos posljednji put obrađivao Lav XIII. 1879. godine. Ivan Pavao II. preuzima nauk Lava XIII., ali stavlja nove odlučujuće naglaske: treba razlikovati vjeru i mišljenje, no oni se istodobno i prožimaju. Bez mišljenja vjera je ništa (Augustin). Iz toga proizlaze zaključci koje Ivan Pavao II. samo djelomično povlači. Članak donosi najprije pregled Enciklike, potom opisuje stajalište Lava XIII. i karakterizira zaključno ono »sada« vjere i razuma prema Ivanu Pavlu II. Zaključak tvore posljedicu za današnju filozofsku izobrazbu teologa., Die Enzyklika »Fides et Ratio« (1998) stellt - nach über hundert Jahren Kirchengeschichte - die Frage nach dem Verhältnis von Theologie und Philosophie neu. 1879 hatte Leo XIII. dieses Verhältnis zum letzten Mal behandelt. Johannes Paul II. greift die Lehre von Leo auf, setzt aber entscheidende neue Akzente: Glauben und Denken sind zu unterscheiden, aber sie durchdringen sich zugleich. Ohne Denken ist Glaube nichts (Augustinus). Daraus ergeben sich Folgerungen, die Johannes Paul II. nur zum Teil zieht. - Der Artikel gibt zunächst eine Übersicht über die Enzyklika, behandelt dann die Position Leos XIII. und charakterisiert anschließend das »Jetzt« von Glauben und Vernunft nach Johannes Paul II. Den Beschluss bilden einige Folgerungen für eine heutige philosophische Bildung von Theologen. A translation of this article is published in Croatian in a printed version in: Bogoslovska smotra, 78 (2008) 4,721-740. A German version is available on-line only., After more than 100 years the encyclical Fides et Ratio (1998) once again raises the question of the relationship between theology and philosophy. That relationship was last analysed by Leo XIII in 1879. Pope John Paul II takes over the teachings of Leo XIII but places new decisive highlights: should we differentiate faith and thought yet at the same time they pervade. Without thought, faith is nothing! (St. Augustine). This leads us to the conclusions that John Paul II partially draws. The article first presents an overview of the encyclical and then describes Leo XIII position and characterises the conclusive »now« of faith and reason according to John Paul II. The conclusion forms the consequences for current philosophical education of the theologian.

Ivan Krstitelj (usp. Mt 3,9 i Lk 3,8) dovodi u pitanje činjenicu da je za spasenje dostatno biti Abrahamovim potomkom. Sama činjenica da je netko sin Abrahamov nije dovoljna. Ni samo krštenje nije dovoljno. Potrebno je donositi plodove obraćenja. Nitko ne može ničim prisiljavati Boga, pa ni krvnim vezama s Abrahamom. Ivan Krstitelj naviješta sud ne samo nad gojim, nego i nad 'am. Isus Krist (usp. Mt 8,11; Lk 13,28) ne samo da dovodi u pitanje sigurnost spasenja koja se temelji na tjelesnim vezama s Abrahamom nego i otvara novu dimenziju pripadanja Abrahamu i obećanjima koja su mu dana, a ta se nova dimenzija događa po vjeri. Čovjek mora proći kroz uska vrata vjere. Ulaz je otvoren poganima i po vjeri Abraham postaje njihovim ocem. U vertikali Jahve - Abraham jedina veza, i to najizvrsnija, jest Krist, kao obećani i jedinstveni Abrahamov potomak i od sada netko može pripadati Abrahamu jedino po toj vezi (Mt 1,1-16). Krist je jedinstvena karika identifikacije s Abrahamovim potomstvom kako svjedoči apostol Pavao u svojoj Poslanici Galaćanima: »Ako li ste Kristovi, onda ste Abrahamovo potomstvo« (Gal 3,29)., John the Baptist (Mt 3:9 and Lk 3:8) questions the fact if being a descendent of Abraham is enough for salvation. A fact that someone is a son of Abraham is not enough. Baptism itself is not enough. It is necessary to bring fruits of conversion. One cannot force God with anything to anything, not even with the blood connections with the Abraham himself. John the Baptist announces judgment, not only to goyim but also to 'am. Jesus Christ (Mt 8:11; Lk 13:8) does not only question the certainty of the salvation based on bodily ties with Abraham but He also opens a new dimension of belonging to Abraham and the promises made to him. That new dimension lies in faith. A man has to pass through the narrow door of faith. That entrance is opened to the gentiles and through faith, Abraham becomes their father. In the vertical YHVH-Abraham, a unique link has been inserted. CHRIST is the most excellent and promised and unique Abraham's descendent. Now, it is possible to belong to Abraham only through that link (Mt l: 1-16). Christ is the inevitable link of Identification with Abraham's descendents as witnessed by the Apostle Paul in his letter to Galatians: »And if you belong to Christ, then you are Abraham's descendants, heirs according to the promise.« (Gal 3:29).

Kao rodozačetnik i nositelj obećanja Abraham u brojnim novozavjetnim spisima i Židovima i kršćanima služi kao identifikacijski lik. Dok Židovi ističu svoje porijeklo od Abrahama, judeokršćani su uvjereni da su oni baštinici njegovih obećanja koja su se ispunila u Kristu, pa se s još više razloga mogu pozivati na zajedničkog praoca vjere. No upravo ta činjenica da kršćani na Abrahama gledaju iz kristološke perspektive predstavlja osjetljivo teološko pitanje takvog pozivanja na Abrahama, što rezultira daljnjim pitanjem odnosa Crkve i Izraela, kršćana i Židova. Kao i u mnogim drugim pitanjima, Ivanovo evanđelje i u tom pogledu predstavlja poseban tekst, jer je u oštrom polemičnom tonu Abraham uporabljen protiv Židova. Isus niječe Židovima da su djeca Abrahamova, jer traže da ga ubiju (Iv 8,40). Zato se oni ne mogu pozivati ni na Boga kao svoga oca (8,42), već im je otac đavao koji je od početka čovjekoubojica (8,44). Na kraju Isus tvrdi kako je Abraham sam svjedočio za njegov Dan, iz čega proizlazi da je Isus veći od Abrahama (8,55-58). Taj Ivanov tekst često je izazivao antižidovske reakcije i zato proglašavan antisemitskim. Zato se postavlja ozbiljno pitanje, mogu li kršćani taj tekst, nakon iskustva holokausta, čitati zajedno sa Židovima, a da se ne moraju stidjeti što on stoji i u novozavjetnom kanonu? U traženju odgovora na to pitanje nastoji se osvijetliti povijesna pozadina nastanka takvog teksta, mjesto i uloga polemike u tadašnjem vremenu, posebice među Židovima, kao i retorička strategija koju mu je autor namijenio u širem kontekstu svoga djela., Our research has demonstrated that John 8:31-59 is a very complex text with a rich background. It is impossible to read it as a formal report of a historical event. It reflects not only the relationship of Jesus with the Jews of his time but more so the relationship between the evangelist and his community with the Jews of their time. It is not primarily concerned with historical facts but rather with important theological questions that seek answers by appealing to Abraham. This is why the text contains a certain ideological perspective and develops a rhetorical strategy by making use of a very sensitive and often debated controversy of that time. In doing so it was not more important to fence off those outside the faith community but primarily to incite and encourage those within the ranks, those on the inside. In the bitter disputes with the Jews, which thread throughout the entire Gospel, the uses for the term Jew are greatly varied. That is the name given to those who are against Jesus from the beginning, those who reject him and mean to kill him, but that is also the name given to those who come to him and follow him, or those who are at least neutral toward him. The Jews that Jesus debates with in John 8:31-58 are farmer Judaeo-Christians who had in the meantime fallen away from the faith and who call upon Abraham claiming that they are his children. Jesus challenges this claim because they do not do as Abraham did. For this reason they could not even be children of God, moreover they do not even know Him because they do not believe in Jesus in whom God is revealed. Here Jesus is clearly presenting himself as the new location of the new revelation of God whom Abraham himself foresaw. Jesus is there by shown as greater than Abraham and any appeal of the Jews to Abraham, and against Jesus, becomes senseless.

Sveto pismo očituje brigu o dvije glavne teološke poruke, koje se tiču Izraela i ljudi općenito, u odnosu na njih same, u odnosu na svijet i na Boga: čovjekov grijeh i Božje spasenje od grijeha. Zato su grijeh, krivnja, kazna i opraštanje unutarnje povezani na svim razinama te predstavljaju univerzalne teološke pojmove, koji obuhvaćaju sve što se tiče autentične naravi ljudi i svijeta. U svim biblijskim spisima je vidljivo da pisci nisu imali namjeru predstavljati teoretska opredjeljenja tih pojmova; radilo se o promišljanju osobnog iskustva dubine i širine učinaka dobroga ili lošeg stanja ljudske duše. Trudili su se također upotrebljavati bogatu i živu terminologiju, slike, stilska izražajna sredstva i univerzalne književne oblike. Grijeh shvaćen kao neka vrsta čovjekova otuđenja od Boga, predstavljen je u svojevrsnoj proporciji s prijetnjom, s osjećajem krivnje i umanjenjem ili čak uništenjem života; sve to pak predstavlja različite vrste kazni. Unutarnji odnos između grijeha, krivnje i kazne, prema tome, duboko određuje egzistenciju ljudi. U Svetom pismu osobni i moralni načini razmišljanja postali su tako mnogo snažniji nego univerzalne i kozmičke ideje, koje su gajile druge stare kulture te vodile u pretežno sudbinske, moralističke, kultne i juridičke pristupe, uzdrmavši same temelje opraštanja i pomirenja., The Bible manifests two main theological concerns involving Israel and men and women in general and in their relation to themselves, to the world, and to God: human sin and salvation from it by God. Therefore sin, guilt, punishment, and forgiveness are intrinsically connected at all levels and present universal theological concepts that embrace evervthing involving authentic nature of human beings and of the world. Throughout biblical writings it is evident that writers were not interested in offering a theoretical definition of these concepts, they strove to reflect personal experience of the profundity and widespread effects o fgood or bad state of human soul. They also strove to use rich and vivid terminology, images, stylistic devices and universal literary forms. Sin is perceived as some kind of alienation between human being and God, consequently it is presented in a definite correlation to threat, feeling of guilt, and the diminishment or even extinction of life, all representing various kinds of punishment. The inner relationship between sin, guilt, and punishment determines so profoundly the existence of men and women that in the Bible personal and moral ways of thinking became much stronger than universal and cosmic ideas cultivating by other ancient cultures and resulting in predominantly fatalistic, moralistic, cultic, and juridical approaches that shake the very foundations of forgiveness and reconciliation.

Čitavo četvrto poglavlje Poslanice Rimljanima usredotočeno je na izlaganje Post 15,6. Svrha tog opširnog izlaganja je biblijsko utemeljenje i obrazloženje teze iz Rim 3,21b: »Sada se pak izvan Zakona očitovala pravednost Božja, posvjedočena Zakonom i Prorocima.« Budući da se objava pravednosti događa izvan Zakona (χωρίς νόμου), od posebne je važnosti pokazati da se Tora tome ne protivi, što su sigurno židovski sugovornici Pavlu predbacivali, nego da upravo ona sama izrijekom svjedoči i utemeljuje isključivanje »djela Zakona« kod opravdanja. Abrahamovo opravdanje u Post 15,6 odgovara opravdanju kršćana u trostrukom pogledu: prvo, ono se događa iz vjere (εκ πίστεως; Rim 3,22.28); drugo, upravo jer se događa iz vjere ostvaruje se bez ikakva ograničenja svim ljudima, ukoliko oni vjeruju u Krista (Rim 3,22.29s); treće, događa se tako, i to bez iznimke, da grješnici, bezbožni postaju pravedni (Rim 3,22b-23). Ovo trostruko određenje opravdanja sada se ciljano dokazuje iz Pisma za Abrahamovo opravdanje, jer je Abraham u židovstvu vrijedio kao otac pravednika po Zakonu. Pavao počinje u rr. 1-8 s odlučnim trećim određenjem i pooštrava židovsku tezu o Abrahamu kao prvom obraćenom poganinu prema kršćanskoj tezi o Abrahamu kao prvom opravdanom bezbožniku iz vjere, tj. »po milosti« (κατά χάριν). Na toj osnovi temelji on u dva misaona smjera (rr. 9-12 i 13-16) univerzalnost pravednosti vjere za pogane kao i za Židove i sukladno tome »isključenje« elitističkog hvastanja (καύχησις) Židova u odnosu na pogane s prizivom na znakove izabranja Izraela, obrezanje i Zakon. Tako postaje židovska teza o Abrahamu kao ocu prozelita kršćanskom tezom o Abrahamu kao ocu »svih koji vjeruju«, pogana kao i Židova (u tom redoslijedu!). Konačno, on u rr. 17-22 Pavao na Abrahamovoj vjeri pokazuje bit vjere, na osnovi koje se sada svima onima koji vjeruju događa »uračunavanje u pravednost«. Bitna značajka te vjere jest da se ona ne oslanja ni na što vlastito, nego potpuno i posvema na Boga, na njegovu milost, koja daje i bezuvjetno ispunja obećanje. To bezrezervno pouzdanje u Boga izvire iz vjere u Božju stvarateljsku i uskrsavajuću moć, i očituje se kao nada protiv svake nade, kao povjerenje u ostvarenje obećanoga protiv svakog privida. Da je to opravdanje iz vjere u ovom trostrukom određenju utemeljeno u Kristovoj smrti i uskrsnuću, da je vjera (ττίστις Ίησοΰ; Rim 3,26b) i stoga hermeneutski horizont čitavog svjedočanstva Pisma o Abrahamu kristološki utemeljen, da se taj kristološki vid i ovdje najtješnje povezuje s tim u rr. 1-22 prevladavajućim teološkim vidom, to nedvosmisleno dolazi do izražaja u rr. 23-25 i tvori pretpostavku čitavog tumačenja. Dakle, Božja pravednost, koja se očitovala u otkupiteljskoj Kristovoj smrti i uskrsnuću, ima svog »svjedoka« u Pismu. Jednostrano je, stoga, ako se Rim 4 shvaća samo kao tumačenje teze o pravednosti iz vjere (Rim 3,28); isto tako i sud da se Pavlu ciljano radi samo o univerzalnosti pravednosti vjere odnosno o razrušenju povijesnospasenjskog »hvastanja« Židova. Ne manje jednostrano je i mišljenje da je isključiva tema Rim 4 »opravdanje bezbožnika« (iustificatio impii). Radije su u ovom Pavlovu midrašu o Abrahamu sve te teme povezane zajedno i stavljene u odnos jedne s drugima. Opravdanje bezbožnika je plod vjere, pomoću koje je on duboko označen u svojoj srži i uzdignut od nomističkog shvaćanja pravednosti. Kao što pravednost vjere povezuje sve one koji vjeruju iz Izraela i poganstva (gojim), tako ona istodobno židovstvo vjerno pravednosti Zakona dijeli od Crkve i isključuje ga iz Abrahamova očinstva., The entire fourth chapter of the Epistle to the Romans is focussed on an interpretation of Genesis 15:6. The aim of this broad interpretation is to Biblically justify and explain theories from the Romans 3:2lb, »But now without law righteousness of God is manifested, borne witness to by the law and the prophets«. Seeing that the proclamation of God's righteousness occurs outside the Law (χωρίς νόμου), it is particularly important to show that Torah is not opposed to this which Jewish collocutors certainly objected to Paul, but instead it infact testifies and found excluding »the acts of the Law« for righteousness. Abraham's justification in Gen 15:6 responds to Christian justification in three ways: first, it occurs through faith (εκ πίστεως: Rom 3:22-28); secondly, because it occurs through faith it is real for all people without any limits as long as they believe in Christ (Rom 3:22-29s); thirdly, it occurs in such a way, and without exception, so that sinners and who are without the glory of God become righteous (Rom 3:22b-23). This triple determination of righteousness is now deliberately proven in the Letters to justify Abraham, because in Judaism, Abraham signifies the father of the righteous by Law. Paul begins in 1-8 with a third decisive direction and sharpens the Jewish theory of Abraham as the first converted pagan to Christianity according to the Christian theory of Abraham as the first righteous pagan out of faith, i.e. by »grace« (κατά χάριν). Based on this there are two philosophical directions (v. 9-12 & 13-16) universality of the righteousness of the faith of pagans as for the Jews and in keeping with the, »exclusion« of elitism (καύχησις) of the Jews compared to pagans with hints of signs of being the chosen people of lsrael and the Law. The Jewish theory of Abraham as the father of the Proselytes becomes the Christian theory of Abraham as the father »of all those who believe«, pagan and Jew (in that order!). Finally, in v. 17-22 Paul shows the very being of faith through Abraham's faith based on what occurs to all those who believe »counting on righteousness«. A significant feature of that faith is that it does not depend on anything on one's own but entirely and completely on God, on his mercy that he gives us unconditionally as promised. That unreserved confidence in God comes from faith in God's creational and resurrective power and is seen as hope against all hope; as trust in realising the promised against all odds. That this justification out of faith in this threefold determination is based on Christ's death and resurrection, that faith (ττίστις Ίησοΰ: Rom 3:26b) is therefore a hermeneutical horizon of the entire testimony of the Letter on Abraham is Christological founded; that that Christological view here too most narrowly connects with that in v. 1-22 a surpassing theological vies; is undoubtedly expressed in v. 23.25 and creates the presumption for the entire interpretation. Therefore, God's righteousness which was evident in the revival of Christ's death and resurrection has its own »witness« in the Letters. It is unilateral therefore if the Romans 4 is understood as an interpretation of the theory of righteousness out of faith (Rom 3:28); by the same token, thejudgement that Paul deliberately works only on the universality of righteousness out of faith, that is, to destroy the historical salvational »vanity« of the Jews. It is no less unilateral to believe that the exclusive topic of the Romans 4 »righteousness of pagans« is (iustificatio impii). The topics in Paul's Midrash about Abraham are connected to each other and placed in relation to each other. Righteousness of the pagan is the fruit of faith, with the help that is deeply portrayed in its essence and raised from the nomistic realisation of righteousness. Just as the righteousness of faith connects all those who believe from Israel and paganism, at the same time it renders Judaism faithful to righteousness of the Law and the Church and excludes it from Abraham's fatherhood.

Studija polazi od činjenice da je pojam obraćenja/vraćanja temeljna proročka kategorija kojom se izriče Božji odnos spram pojedinca i naroda, a s druge strane odnos čovjeka i naroda spram Boga. To se najbolje izražava hebrejskim pojmom šub koji u teološkom smislu znači tražiti Jahvu, raspitivati se o njemu, njemu se ponizno pokoriti, svoje srce osloniti na njega, njemu se prikloniti. Ono što odgovara proročkoj zadaći a što je sadržano u svim oblicima ovoga glagola jest određena promjena, jest poziv na pokret, na traženje Boga, na traženje života, na dinamiku života, na odluku, na povratak Bogu i na odvraćanje od zla, zapravo jednom riječju na hod s Bogom. U konačnici to je put vjere. Obraćenje se događa na relaciji Bog - čovjek pri čemu Bog ima glavnu ulogu ukoliko započinje proces »vraćanja« čovjeku, ukoliko prvi oprašta čovjeku i ukoliko ne postavlja nikakve uvjete čovjeku. Ono što čovjek ipak treba učiniti jest da odgovori na takvu Božju ponudu. Proroci žele istaknuti kako Bog u svojoj ljubavi ostaje dosljedan, uporan i ustrajan te kako se narod u odnosu na takvoga Boga pokazuje kao nevjerna žena, kao neposlušni sin ili pak kao nepouzdani partner. Sve je ovo ilustrirano na primjerima proroka Amosa, Hošee i Jeremije., The starting point of the study is the fact of the term conversion/return being the fundamental prophetic category by which is expressed God's relationship towards an individual and people and, on the other hand, the relationship of man and people towards God. This is best expressed by Hebrew term šub which in theological sense means looking for Yahweh, asking about him, to obey him humbly, turn somebody's heart towards him. That what belongs to the prophetic task, and what is contained in all forms of this verb, is a certain change, a certain invitation on movement, the pursuit of God, the pursuit of life, the dynamics of life, on decision, on return to God and the rejection of evil, in one word, on journey with God. In the final analysis, it is the journey of faith. Conversion takes place on the relation God-man whereby God has the main role to the extent that he triggers man's process of »returning« in so far as he firstly forgives him and does not put any conditions. What man has to do is to respond to such an offer from God. The prophets want to point out that God in his decision remains consistent, persistent and persevering and that people in comparison to such God come out us an unfaithful wife, as a disobedient son or as an unreliable partner. All this is illustrated by the examples from the prophets Amos, Hosea, and Jeremiah.

Luka je evanđelist koji govori o molitvi sustavno kroz svoje evanđelje i Djela apostolska. Pouku o molitvi nalazimo i u prispodobi o farizeju i cariniku (usp. Lk 18,9-14). Pritom evanđelist govori i o moliteljima i onome kome je ta molitva upravljena - Bogu. Molitelji su farizej i carinik. Farizej misli da je pravedan, no ne postiže opravdanje jer ga gradi isključivo na djelima obdržavanja Zakona. Prezirući grešnike, napose carinika, sam se pokazuje grešnikom, isključuje sam sebe iz mogućnosti da bude opravdan jer vjeruje u Boga koji opravdava po djelima Zakona. Carinik se u molitvi udara u prsa i Boga moli za smilovanje jer samoga sebe vidi kao grešnika. Bog ga opravdava. U njegovoj molitvi se očituje vjera i priznanje vlastite grešnosti. Iz ove usporedbe farizeja i carinika vidi se opreka u opravdanju po djelima Zakona i po vjeri (usp. Dj 13,38-39). Molitelj se u molitvi obraća Bogu kojega naviješta Isus. Cilj molitve je opravdanje. Zakon ostaje, ali je nedovoljan jer vodi u protivljenje volji Božjoj po kojoj su i grešnici pozvani na pravednost. To je prava slika Božja., Luke is the Evangelist who systematically speaks of prayer through his Gospel and the Acts of the Apostles. Instruction on prayer is found in the parable of the Pharisee and the Tax Collector (cf. Lc 18:9-14). Previously, the Evangelist spoke of those offering prayer and to whom it is directed - God. The persons in question are the Pharisee and the Tax Collector. The Pharisee considers himself to be just. However, he does not achieve justification since he relies solely on the works of the Law. Feeling contempt for sinners, especially the Tax Collector, he demonstrates his own sinfulness, and likewise, exempts himself from the possibility of attaining justification because he believes in a God who justifies by the works of the Law. The tax collector in prayer beats his breast and pleads to God for mercy, because he considers only himself to be the sinner. God justifies him. His prayer manifests faith and the acknowledgement of his sinfulness. The comparison between the Pharisee and the Tax Collector illustrates the contrast in justification by the works of the Law and that of faith (cf. Acts 13:38-39). The supplicant in prayer addresses God whom Jesus preaches. The purpose of prayer is justification. The Law remains, but is insufficient since it opposes the will of God by which sinners are also called to justice. This is the true image of God.

Imajući u vidu kako je današnji svijet nezamisliv bez uzajamnosti i međusobne ovisnosti skupina, država i naroda, autor na temelju crkvenih dokumenata o socijalnom nauku pokazuje brigu i zalaganje Crkve, napose u posljednjih stotinu godina, da stalno i ustrajno posvješćuje potrebu međusobne ovisnosti koja je - kao što to jasno ističu – i jedan od znakova vremena koji treba prerasti u sveopće zalaganje u ovom vremenu, zalaganje koje se danas sve više označava kao solidarnost koju je Pavao VI. nazvao »obvezom solidarnosti«. Da to uistinu postane, važno je - uz sociološku, etičku i teološku označnicu solidarnosti - jasno naglasiti i njezinu specifičnu duhovnu označnicu do te mjere da cjelovitu kršćansku solidarnost danas smijemo držati pravom duhovnošću. S tom SVOJOM unutarnjom duhovnom dimenzijom, koja je poput duše u tijelu, solidarnost postaje evanđeoskom krepošću koja zahtijeva dar stalnog obraćenja koje donosi plodove u konkretnosti života, a temeljni i konačni plod je dostvaranje i izgrađivanje stvarnog zajedništva među ljudima i sa svim stvorenjima, a to u konačnici znači i dostvaranje samoga čovjeka koji je pozvan uzrasti »do mjere uzrasta punine Kristove« (Ef 4, 13). To se solidarno zajedništvo ovdje na zemlji najsnažnije i najcjelovitije izražava, izgrađuje i ispunjava u euharistijskom slavlju koje teži postati liturgijom života, a euharistijsko zajedništvo je ujedno i najživotnije predostvarenje punine konačnoga zajedništva u Bogu. Ovaj rad ne pretendira na svestranu i sustavnu razradu cijele tematike, nego prije svega nastoji sabrati temeljne tekstove crkvenih dokumenata o socijalnom nauku u kojima je očita duhovna dimenzija solidarnosti te putem kratke analize tih tekstova naznačiti područja koja zaslužuju dublju i temeljitiju razradu i konkretnu primjenu u formaciji za istinsku kršćansku solidarnost. Stoga je ovaj rad zamišljen kao pomoć i uporište daljnjim istraživanjima te tematike., Keeping in mind how today's world is unimaginable without mutuality and mutual dependence of groups, countries and nations, based on Church documents about social teachings, the author shows the care and advocacy of the Church, in particular over the past century to constantly and continually dedication to the inevitability of mutual dependence which — as clearly stated in documents — is one of the signs of the times that need to grow into general advocacy of our time, advocacy that today is referred to as solidarity that Paul VI referred to as »compulsory solidarity« and John Paul II called Christian virtue. For this to truly become important — along with the social, ethical and theological dimensions of solidarity - it is necessary to clearly emphasise its specific spiritual dimension to the point of complete Christian solidarity which today we can rightly consider as true spirituality. With that internal spiritual dimension, which is like the soul to the body, solidarity becomes an Evangelic virtue that demands the gift of constant conversion that brings forth its fruits in concrete life while the fundamental and final fruit is to realise and develop true togetherness amongst people and amongst all creation. The author does not pretend to deal with the all encompassing and systematic analysis of the entire issue which would require a great deal more time and space. Instead, he attempts to collect all the more significant texts in Church documents that speak about the spiritual dimension of solidarity and to present a brief analysis of these fundamental texts and in that way mark and in some cases, deepen and inspire certain elements of that dimension of solidarity. It is precisely because this work does not pretend to cover the entiretopic that the author adheres to a chronological order of the emergence of Church documents about social teachings. These are collected and presented in one place identifying the most significant expressions of these documents and in that way, offer an abundance of material for any in depth study with the aim of their concrete application in the formation of true Christian solidarity. It is evident in Church documents that solidarity is an important dimension in the history of salvation and as such is vitally enrooted into human existence and realisation in such a way that it is not imposed externally but instead is a significant without which there cannot be any completion of man and mankind. This is particularly highlighted by the Second Vatican Council, which considered that this solidarity should be offered to all people of good will. The article shows how Church documents, when referring to the spiritual dimension of solidarity, constantly try to emphasise this dimension as being something in fact specifically Christian. As such, these expression constantly keep in mind how solidarity as an ontological dimension of human nature always needs to be treated within its Christo-centric and historically-salvational dimension. As true solidarity unity is expressed in the strongest and in the most complete way and is developed and executed in the celebration of the Eucharist which endeavours to become the liturgy of life and Eucharistic unity is at the same time the most living realisation of the fullness affinal unity in God, the author briefly identifies some Eucharistic elements that signify solidarity and help to form a spirit of solidarity.

Nakon što se Bultmannov pokušaj demitologizacije pokazao ne samo opasnim, jer odvodi u svojevrstan redukcionizam, već i uzaludan, jer se mit i mitska svijest pokazala kao antropološka konstanta, ipak je ostalo otvorenim pitanje kako u suvremenoj situaciji razumljivo govoriti o Bogu. Ta se situacija čini još težom jer je proces sekularizacije doveo do svojevrsnog »epistemološkog nihilizma« (M. Solar). »Epistemološki nihilizam« je učinio teologiju »bez riječi i nekomunikativnu« (W. Kasper). Stoga su se ispitali korijeni »epistemološkog nihilizma« u modernoj filozofiji jezika ocrtanoj prema shematizaciji W. Kaspera. Obrat suvremene misli o jeziku doveo je u središte suvremenog promišljanja metaforu, koja se u misli P. Ricoeura promatra u horizontu hermeneutike. Promišljanje naravi metafore u horizontu hermeneutike otvorilo je pak pitanje o istinitosti iskaza, odnosno o samoj istini. Istina se pak razmatra u horizontu hajdegerijanske i Schelerove fenomenološke hermeneutike obasjane svjetlom Objave., Having shown that Bultmann's attempt at demythologisation is not only precarious, because it leads to a type of reductionism, albeit in vain since myth and the mythical conscience have been shown to be like an anthropological constant, the question remains as to, how to speak comprehensibly of God in contemporary situations. The situation has been further complicated due to the fact that the process of secularisation has led to an »epistemological nihilism« (M. Solar). Through »epistemological nihilism«, theology has become a theology »without words and uncommunicative« (W. Kasper). Hence, we have endeavoured to question the roots of »epistemological nihilism« in the modern philosophy of language according to the scheme of W. Kasper. The turning point in contemporary thought on language has brought to focus contemporary thinking in terms of metaphor, which in the opinion of P. Ricoeur viewed in the context of hermeneutics. Consideration of the nature of metaphor in the context of hermeneutics poses the question of legitimacy of evidence, in other words, truth itself. Truth is viewed in the context of Heidegger and Scheler phenomenological hermeneutics enlightened by the light of Revelation.

Egzegetskom raščlambom Pavlova govora o Abrahamu u poslanici Galaćanima, autor pokušava ući u logiku Pavlova argumentiranja temeljne istine Evanđelja o spasenju po vjeri, a ne po djelima Zakona. Polazeći od temeljnoga kršćanskoga uvjerenja da je Krist jedini Spasitelj u kojem Bog jednako i svima bez razlike nudi spasenje po vjeri, Pavao uočava Abrahamov lik kao pisamski dokaz da se u zajednicu spasenja, u ispravan odnos s Bogom, što je za njega opravdanje, ulazi na temelju vjere i bez Zakona. Sve što je židovstvo vezalo uz Abrahamov lik: obećanje, baštinu, blagoslov, sinovstvo, slobodu, sve to Pavao postupno i ne baš na prvi mah jasnom logikom oduzima zakonskom sustavu i pripisuje sustavu utemeljenom na vjeri. U biblijskim izvještajima o Abrahamu, vrlo pronicljivom raščlambom, on otkriva da je Božji spasenjski naum uvijek bio vezan uz obećanje i vjeru, da je taj naum nepromjenjiv kao oporučna odluka čovjeka, premda se u povijesnom očitovanju različito manifestirao, pa i kroz Zakon, koji je i vremenski i sadržajno tek nakon obećanja. U luku Božjega spasenjskoga nauma vidi dva uporišna stupa: Abrahama i Krista, a sve što se između njih događalo tumači kao plod Božjega uvažavanja ljudske maloljetnosti i nedozrelosti u ispravnim odnosima s Bogom. U Abrahamu je Bog očitovao i počeo ostvarivati svoj spasenjski naum, a u Kristu ga je doveo vrhuncu. Osovina je Božjega nauma obećanje koje daje baštinu, blagoslov, sinovstvo i slobodu, a na njemu se participira vjerom kojoj je Abraham model ostvarenosti. Prihvativši vjeru u Krista, kojemu je i Abraham bio otvoren kao Potomku iz Božjega obećanja, Galaćani mogu biti sigurni da su i bez Zakona Abrahamovi potomci, pravi sinovi i baštinici Božjega blagoslova Abrahamu. Zakonski sustav, izvan kojega judaisti, pa i judeo-kršćani nisu vidjeli drugi temelj za ispravno življenje s Bogom, Pavao, preko Abrahamove žene Hagare i sina mu Jišmaela, dovodi u svezu s ropstvom, a sustav obećanja i vjere, preko Sare i Izaka, dovodi u svezu s kršćanskom slobodom u Kristu. Abrahamov je lik za Pavla legitimacijska figura za profiliranje prave vjere, koju traži od Galaćana, i pravoga kristovskoga odnosa s Bogom koji opravdava, oslobađa i daruje spasenje., In the exegetical analysis of Paul's speech on Abraham in the Epistle to the Galatians, the author attempts to penetrate the logic of Paul's approach to the fundamental truth of the Gospel regarding salvation through faith and not through practice of the Law. Beginning with the fundamental Christian certainty that Christ is the only Saviour through whom God equally and without prejudice offers through faith salvation to all, Paul notices that the figure of Abraham is accepted as Biblical proof, that one enters into the community of salvation establishing a correct relationship with God which is for him justification, on the foundation of faith and not the Law. All that Judaism attached to the figure of Abraham: the promise, heritage, blessing, sonship, freedom, all of this Paul if not in quite clear terms, removes from the system of Law and ascribes it to a system based on faith. In a profound exegesis of the Biblical accounts of Abraham, he discovers that God's plan of salvation was always coupled to promise and faith. This plan remains testamentartly unchanged as man's decision, even though it has manifested itself in various ways throughout history and the Law. This Law existed only after the promise. In God's plan of salvation there are, so to speak, two supporting columns: Abraham and Christ, and all that has happened from the time of Abraham to Christ, he interprets as the fruit of God's valorisation of human immaturity in their relationship with God. In Abraham God revealed and initiated his plan of salvation, and in Christ he brought it to its culmination. The foundation of God plan is the promise that offers heritage, blessing, sonship, and freedom, in which one participates through faith where Abraham is the model of this actualization. Having accepted faith in Christ, to which Abraham was predisposed as a Descendant of God's promise, the Galatians could be certain that even without the Law, they are Abraham's descendants, true sons and heirs of God's blessing to Abraham, Paul associates with slavery the system of law, outside of which the Judaisms and the Judaeo-Christians could not see another foundation for a proper life with God, and reflected through Abraham's wife Hagar and son Ishmael, while he sees that the system of promise and faith, is realised through Sarah and Isaac, and is associated with Christian freedom in Christ. For Paul the figure of Abraham is the legitimate figure for profiling true faith, which he seeks from the Galatians, and from a true Christocentric relationship with God who justifies, liberates and bestows salvation.

Autor ukazuje u članku na vjeru kao dar uzdarja, kao mogućnost čovjekova odgovora Bogu na darovani život. Čovjek je, naime, pozvan definirati svoj odnos s Bogom na osnovu Božjeg odnosa prema čovjeku. Temeljeći svoja promišljanja na biblijskom shvaćanju po kojem je čovjek slika Božja, odnosno, prijatelj Božji, autor naglašava kako čovjekov odnos prema Bogu treba biti cjelovit, osoban i kreativan. Prema autorovu mišljenju, čovjek može živijeti drukčije samo ukoliko je motiviran osobnim odnosom prema određenoj osobi; ukoliko mu dotična osoba predstavlja otkriće i spoznaju vlastitog života; ukoliko u drugoj osobi, u njezinoj blizini nalazi, s jedne strane, određenu sigurnost i potvrdu svoje osobne vrijednosti, nadahnuće svojoj kreativnosti, te s druge strane, ukoliko sluti i osjeća kako bi tek u potpunom jedinstvu i zajedništvu volje i ljubavi s tom istom osobom mogao ostvariti najdublju čežnju svoga bića. Samo ona vjera, smatra autor, koja se može usporediti s odnosom punim ljubavi i povjerenja prema voljenoj osobi može se nazvati živom vjerom, tj. onom vjerom od koje se živi. Vjera kao živa i dinamična stvarnost podrazumijeva rast i napredovanje koji su ponekad usporeni pa i ugroženi različitim oblicima nutarnjeg otpora; radi se, naime, o infantilnom shvaćanju i doživljavanju Božjeg odnosa s čovjekom: iskustvo vjere svodi se isključivo na iskustvo određene duhovne ugode i zadovoljstva. Na hodočašću prema budućnosti vjera se hrani nadom; ona je dar Duha; ohrabruje nas da se suočimo sa zahtjevima ljubavi i da ne klonemo pred ponavljanjem istih grijeha i naizgled pred beskorisnim ponavljanjem odluka i ponovnih padova. Na kraju autor naglašava kako sinovski i prijateljski odnos prema Bogu nužno traži svoj izraz u ljubavi prema bližnjemu. Ljubiti bližnje ljubavlju koju je Bog po svome Duhu izlio u srca naša (usp. Rim 5,5), prvenstveno znači, prepoznati u bližnjima Božje prebivalište; s Bogom se radovati njihovu postojanju te na taj način sudjelovati u otkupljenju svijeta od zavisti i ljubomore, sebičnosti, netrpeljivosti i mržnje. Tko iskreno ljubi, smatra autor, nikad neće pomisliti da ljubljenu osobu potpuno poznaje, naprotiv, promatrat će je kao dragu tajnu, bit će otvoren za njezin rast i promjene; radovat će se njezinim preobraženjima., The author points out that faith is a gift of reciprocity, the potential for man to reply to God for the gift of life. Namely, man is called to define his relationship with God on the basis of God's relationship with man. Having founded our reflection on the Bible where man is the image of God, that is, a friend of God, the author emphasises that man's relationship with God has to be whole, personal and creative. The author's opinion is that man can choose to live differently in so much as he is motivated by a personal relationship towards another person, in so much as that person is a revelation and recognition of his private life, and in so much as in the person's proximity finds a particular security and confirmation of its own values as well as inspiration for its creativity, and that it senses and feels, that only in complete unity and in unity of the will and love can there be realised the inner most longing of its being. The author believes that only faith that can be compared with a relation offering the fullness of love and a trust towards the liked person can be called a living faith, i.e. a faith from which one can live. Faith as a live and dynamic reality includes growth and advancement that are sometimes slowed and even endangered by different forms of inner resistance. Sometimes this refers to an infantile understanding and experience of God's relationship with man; such an experience of faith is reduced exclusively to an experience of pleasure and satisfaction. On the pilgrimage towards the fixture, faith is fed by hope. It is a gift of the Spirit; encouraging us to come to terms with the expectations of love and that we not become discouraged and come to a halt, due to the recurrence of the same transgressions followed by a repetitive decision and recurrence of our transgressions. Finally, the author emphasises that a son-like and friendly relationship with God essentially seeks its own expression in love of neighbour. To love one's neighbour with the love that God has instilled in our hearts through the outpouring of his Spirit (cf. Rom 5:5), means recognising in our neighbour God's abode. It also means to rejoice with God because of their existence and therefore cooperating in the redemption of the world from envy, jealousy, selfishness, intolerance, and hatred. The one who loves in an honest manner, argues the author, will never conclude that he has completely fathomed the person. On the contrary, he will observe the person as another secret, and will be open for growth and change. He will rejoice in his transformation.

Govor pape Pavla VI. o potrebi obnove Crkve »iz krštenja«, kako bi mogla biti nositeljica nove evangelizacije svijeta na prijelazu u novo tisućljeće nameće teološko pitanje o samom krštenju, o njegovu mjestu i ulozi u životu vjernika pojedinca i Crkve. Autor pokušava na samim izvorima kršćanske vjere i teologije, u Novom zavjetu, potražiti odgovor na pitanje odnosa navještaja i krštenja i njihove posljedice za konkretan kršćanski život. Svjesno je izabrao Pavlove poslanice, ne samo zato što je riječ o najsnažnijem navjestitelju Evanđelja, već i zato što se u Pavlovim poslanicama govor o krštenju uvijek nalazi u vrlo zanimljivu teološkom i životnom kontekstu njegovih zajednica. Pavao ne razvija zaokruženu teologiju krštenja, ne donosi nikakvu krsnu katehezu kao pripravu na krštenje, niti opisuje put što ga krštenik mora prevaliti od prvog susreta s Evanđeljem do samog čina krštenja, već polazi od njega kao inicijalnog sakramenta kršćanske egzistencije, i u njegovu svjetlu rješava određene probleme u životu svojih kršćanskih zajednica. Pritom on istovremeno krštenje sve dublje teološki promišlja kao »krštenje u Krista«, kao »krštenje u njegovu smrt«, kao jedinstvo svih vjernika u Kristu, kao novi savez i novo stvorenje u Kristu. Pavao upozorava svoje vjernike da iz te duboke teološke stvarnosti proizlaze posljedice za ponašanje kršćana u njihovu svakidašnjem životu, izvlačeći iz toga sasvim određene moralne poticaje i opomene. To može poslužiti kao nadahnuće i poticaj i današnjoj Crkvi u njezinu traženju načina ostvarenja nove evangelizacije svijeta. Ako se u životu kršćana uvjerljivo ostvaruje njihova po krštenju ostvarena povezanost s Kristom i jedinstvo s drugim vjernicima, onda Crkva kao takva predstavlja već »novo stvorenje« koje će sve više prožimati svijet. To je jedini moguć put nove evangelizacije., Pope Paul IV’s speech about the necessity of renewal of the Church through baptism in order that we are able to bring the new evangelization into the new millennium, poses theological questions about baptism and its place and role in the lives of individual believers and the Church as a whole. By examining the original sources of Christian faith and theology, the New Testament, the author endeavors to answer the question about the relationship between announcing the Good News and baptism, and their consequences for practical Christian living. St Paul's epistles were purposely chosen, not only since they were written by the most powerful propagator of the Gospel, but because in Paul's epistles baptism is always discussed theologically as well as concretely in the context of his various communities. St Paul does not develop a complete theology on baptism and he does not produce a catechism of preparation for baptism, nor does he describe the necessary procedure that a believer must undertake from initial contact with the Gospel to actually receiving the sacrament of baptism. Paul, instead, commences from baptism as the initial sacrament of Christian existence, and it is in this light that he solves particular problems in the life of his Christian communities. While doing so, he concurrently makes a profound theological analysis of baptism in his consideration of »the baptism of Christ«, »baptism in his death«, baptism as the unifying factor of all believers in Christ and baptism as a new covenant and new creation in Christ. Paul cautions his faithful that this profound theological reality has consequences for Christians with respect to their behavior in every day life, that is, concrete moral challenges and admonishments. This may serve as an inspiration and a challenge for the contemporary Church in her search for the realization of the new evangelization of the world. If Christians credibly achieve closeness with Christ, realized through baptism, as well as unity with other believers in everyday life, then the Church as such represents »new creation« that will permeate the world. This is the only possible way for the new evangelization.

Kao što se tri ključne riječi iz ovog naslova mogu uzeti navedenim redom, mogle bi nam otvoriti dodatna obzorja i kad bi se postavile drukčijim redom. Moglo bi se tako govoriti i o krizi kulture kao i o vrednotama kulture, o kulturi vrednota, pa čak i o vrednotama krize. Kriza je, naime, stanje pokolebanosti, stavljanja u pitanje, slabljenja, ali i prilika ili poticaj za traženje izlaza, za uviđanje potrebe promjena radi poboljšanja i napretka. Čak bi i termin »kultura krize« mogao imati smisla ukoliko bi označio održavanje ili ustaljenost nekog upitnog stanja u kojem opadaju vrednote, umjesto traženja izlaska iz njega. U tom se negativnom smislu danas spominje, na primjer, »kultura smrti« nasuprot kulturi života. Ima tako mnogo raznih vrednota da se moramo ograničiti samo na one najvažnije - duhovne vrednote. Kriza duhovnih vrednota je i kriza čovjeka. Krizna pak stanja normalne su faze ljudskog života i rasta, ne u tom smislu što bi se čovjek u njima morao neprestano nalaziti, nego u tome što kroz njih mora neminovno barem povremeno prolaziti. Ona su prilika za prevladavanje iskušenja, za iznošenje križa, za duhovno produbljenje, Isus Krist, ne samo da je kroz krize, kao čovjek, prolazio, nego im je išao u susret, s njima se suočavao da bi ih razriješio. Isus je takoreći gotovo neprestano prolazio kroz krizne situacije, nerazumijevanja i konflikte, od najmanjih do onih najvećih kao što su bile kušnja u pustinji, Getsemani i, konačno, Golgota. Ali Isus je upirao prstom i na krizna stanja kod čovjeka općenito, počevši od stanja grešnosti, pozivajući na pokajanje i pokazujući na izlaz iz njih, kao i posve konkretno, od čovjeka do čovjeka, upozoravajući na zlo u čovjeku i na zlo za čovjeka, na njegovu unutarnju patnju i vanjsko stradanje, da bi ih liječio, poticao na rješenje, pomogao da dođe do duhovnog i tjelesnog čovjekova ozdravljenja. Čovjekova je egzistencija po definiciji krhka. Čovjekov je život gotovo permanentno izložen i ugrožen. Krize svih vrsta mogu nastupiti svakog trenutka, a krizna se stanja održavati dugo. Čovjek ih može i ne biti svjestan, što je zlo za njega. A dok je god u takvu stanju, kako može pokušati izaći iz njega? Suvremena je kriza civilizacije uperena protiv čovjeka i njegovih temeljnih vrednota: velik dio čovječanstva živi u bijedi i gladi, zaostao je i nepismen, pothranjen je i nerazvijen, kulturno je na margini, dok je drugi, manjinski dio u obilju i raskoši, u obijesnom rasipanju i uživanju. U mnogome je obescijenjen i sam ljudski život od začeća do smrti. No, toj ljudskoj i sociološkoj krizi valja dodati onu metafizičku, duhovnu i religioznu. Suvremena je, osobito zapadna, civilizacija proizvela pojedinca u kojemu prevladavaju individualizam, egoizam i ravnodušnost prema transcendenciji i Bogu, usmjerenost na vremenito i materijalno, potrošački mentalitet i relativizacija svih bitnih, napose duhovnih vrednota. Uza sva velika i pozitivna dostignuća suvremene civilizacije i kulture, ona je iznjedrila u čovjeku destrukciju duhovnog, božanskog i vječnog. Upravljenost na komfor, standard i što ugodniji život u svijetu, suvremenom se čovjeku čini daleko važnijom od njegove dubinske duhovne dimenzije i onoga što slijedi u nadsvijetu. Ako se danas može govoriti o »kulturološkoj krizi kršćanstva« (Ž. Mardešić), o nikad dovršenom susretu Evanđelja i kultura koji treba uvijek unapređivati (M. Amaladoss), o univerzalnosti kršćanstva kojem se danas suprotstavlja relativnost kultura (J. Ratzinger), te o gigantskom zadatku i vitalnom značenju uključivanja kultura u život Crkve (P. Poupard), znak je to dubokih razmjera krize u koju su ušli i kršćani, i Crkva, i suvremeni svijet, iz koje će izlaz, da bi ga uopće bilo, moći biti jedino korjenit. Da se to ostvari, kršćanima će biti potrebna daleko veća kultura svetosti, njihova će vjera morati postati istinskom kuturom (Ivan Pavao II.)., The crisis of values and culture is a state in which the values are wavered, questioned and weakened, but it is also a state of opportunity, with the incentive to look for a solution; it is the need for change in order to improve and progress. The author discusses the crisis of spiritual values as the crisis of man. The contemporary crisis of civilization aims at human beings and his/her basic values: while a big part of humanity lives in poverty and hunger, is underdeveloped, illiterate, and culturally marginalized, the minority lives in abundance and luxury, in wanton dissipation and enjoyment. Even the human life, from its conception to death, is depreciated. To these human and social dimensions of the crisis we should add the metaphysical, spiritual and religious dimensions. Modern, especially Western civilization, has produced a human being with emphasized individualism, egotism, indifference towards transcendence and God, an individual directed towards the transient and material. He/she is dominated by the 'consumers' mentality and relativization of all essential values, especially spiritual values. Those who analyze this condition speak about a manifold cultural crisis of humanity. To this contemporary state of crisis, Christians are invited to offer a culture of sanctity, so that their faith may become a true culture. Through the Cross of Christ human crises become the opportunity for overcoming temptations, for carrying the cross, hence for spiritual deepening.

Zadaća je ovog rada teološki osvijetliti vrednote u hrvatskom društvu koje su znanstveno istraživane i utvrđene nizom recentnih istraživanja među kojima se na poseban način ističu istraživanja »Aufbruch« i »EVS-1999.«. Da bi to postigao, autor je ovaj rad podijelio na tri dijela. U prvom je dijelu najprije iznio svoj stav o teološkom pristupu društvenim vrednotama gdje se metodološki opredijelio ne samo za interpretaciju opće-humanih vrednota u svjetlu Evanđelja, nego i za usvajanje i interpretiranje specifično kršćanskih vrednota. U drugom dijelu rada autor iz teološke perspektive očitava ljestvicu vrednota do koje su došla spomenuta istraživanja, stavljajući pritom poseban naglasak na položaj vjere, kao specifične i indikativne vrednote, na toj ljestvici. Već je tu ustvrdio da je u hrvatskom društvu na djelu proces progresivnog vjerskog ritualizma, konfesionalizma i sekularizacije. U trećem pak dijelu, autor prosuđuje postojeće vrednote na temelju stožernih teoloških okvira: soteriologije, eshatologije i ekleziologije, držeći ih odlučujućim za teološku prosudbu vjerničkog ponašanja općenito, pa onda i ljestvice vrednota koju bi vjernik trebao usvojiti, kako u svom osobnom tako i u društvenom životu. Zaključak do kojeg je autor pritom došao potvrdio je pretpostavku da su i u hrvatskom društvu postmoderni obrasci mišljenja, vrednovanja i vjerovanja već uvelike na djelu uz, dakako, neke hrvatske specifičnosti kao što je, primjerice, zadržan interes za konfesionalnu pripadnost, što po sebi iskače iz rečenoga obrasca mišljenja i ponašanja., In this paper the author is primarily trying to define the theological approach to social values, in other words he defines the status quaestionis of the artical itself. In the first part, therefore, he points out the difference between the sociological and theological approach to social values, as well as indicating the difference between universal human and Christian values. Universally human values are also Christian, if their antropological supposition and comon denominator is in »the image of God«, while Christian values take a baptized person, or a »new men«, as their antropological starting point. For this »new men«, the logic of the Cross is normative in its value judgements. In the second part of the paper, the author reads theological messages from the rank-scale of values in Croatian society. Namely, based on numerous recent research done in Croatian society, such as »Faith and Morality in Croatia« (1997); »EVS-1999«; »Aufbrach«, etc. - which directly or indirectly give insight into the rank-scale of values, we came to their fairly reliable rank-scale. Already, with more theological reading of these values, as well as of the place which the faith takes on this scale, we see that Croatia is going through a process of rapid secularization in which even values are being understood and accepted in a secular way. Within this structure, faith is more often searched for in the function of confessionalism and ritualism. Approaching, finally, in the 3rd section, the existing values of the logic of the Cross as a sort of litmus-paper of the theological judgement, meaning from soteriological, eshatological and ecclesiestical starting point, the author states that approximately onethird of the Croatian population still strives for Christian values, i.e. for such choice that soteriological (sinfulness. redemption, mercy, etc.), eshatological (being streched between the present eshatology and »last things«) and ecclesiological (the mystery of the church in which the »Unity of the Spirit« reigns) characteristics play an important part in. Still, even with such percentage, which is a weak consolation for a country praising itself of being »antemurale christianitatis«, the development trend implies even worse situation in the future. Namely, when comparing the results obtained from several categories such as: sex, age, educational qualification, place of birth and residence, etc. we can see that the more younger and educated the generations are, the more they distance themselves from Christianity. Individualism, pluralism, selectiveness, syncretism, strong interest for the present moment, etc. - all characteristic of the postmodern mentality in general - erode considerably into not only the historically deserved Christian interest of the Croatian society, but into its religious capital as well.

Pojam i realnost kulture toliko su složeni i široki da je o njima nemoguće sažeto i jednoznačno govoriti. Pogotovo ako ih se uzme u njihovu cjelovitom, sveobuhvatnom smislu, kao više ili manje svjesno, racionalno oblikovanje načina života ljudskih skupina, naroda, ali i pojedinaca u njima, a tako i kao grupni mentalitet, psihologiju i osjećajno-doživljajnu sferu koji se iz tog oblikovanja ne mogu isključiti. U tom najširem smislu kultura, dakle, uključuje i egzistencijalnu i misaonu, te dakako i duhovnu stranu: političku i gospodarsku organizaciju društva, ali i umjetnost i znanost, jezik i pismenost, te napose religiju. U tom smislu pojam kulture obuhvaća i pojam civilizacije ili se pak s njime više ili manje, čak gotovo potpuno poklapa. No o kulturi se može govoriti i s dva druga, različita stajališta: o kulturi kao produktu, to jest o njezinim »vanjskim« rezultatima, djelima i objektima na svim područjima, te o kulturi kao uljuđenosti, odgojenosti, intelektualnom i duhovnom stanju svijesti, te o rastu i razvijenosti pojedinaca, ljudskih skupina i naroda na tim razinama. Ograničujući se ovdje poglavito na subjektivnu i duhovnu stranu problematike, iznad svega valja istaći da na tim područjima nema kulture bez humanizacije. Što vrlo lijepo daje naslutiti naša hrvatska riječ uljudba. Kršćanske kulture, u njezinu autentičnom smislu, nema pak pogotovo bez istinskog humanizma, uzetog u njegovu najširem i najdubljem, univerzalnom značenju. No bez njega nema, osobito danas, ni vjerske kulture. Dapače, kako je istaknuo sv. otac Ivan Pavao II., ni sama »vjera koja nije postala kultura, vjera je koja nije prihvaćena potpuno, nije shvaćena cjelovito i nije življena vjerno«. I to zato što je zbiljska vjera samo ona koja je duboko ukorijenjena, koja je prožela i oplemenila čitava čovjeka, ali i ona koju je također sa svoje strane prožela i oplemenila čovjekova humanost, uljuđenost. Bez te uzajamne prožetosti i oplemenjenosti danas je gotovo nemoguće vjerodostojno i uvjerljivo svjedočiti kršćansku poruku. Problemi odnosa vjere i kulture, napose pitanja inkulturacije, ali i druga, koja se postavljaju na sociološkom planu, a kojima koncilski i drugi crkveni dokumenti poklanjaju sve veću pozornost, kako na teološkoj tako i na pastoralnoj ravni, tek su jedan vrlo važan aspekt stvari koje danas traže svježe, suptilne i složene pristupe i primjerena rješenja. Tu su prvotni zadaci odgovarajuća evangelizacija kulture, ali nezaobilazno i kultura evangelizacije. Na općem planu ljudske povijesti krajnji je i najviši zadatak kršćana, tako i u Hrvatskoj, trajno građenje i postupno što punije ostvarivanje jedne cjelovite humanističke civilizacije i kulture: na društvenoj razini civilizacije ljubavi, a na osobnoj razini kulture svetosti., The reality of culture and the notion itself are so complex and broad that it is impossible to talk about them concisely and unambiguously. Especially if they are taken in their integral and holistic sense, i.e. as more or less the conscious, rational forming of lifestyles of nations, groups of individuals and individuals, and thus as a group mentality, psychology and sphere of feelings and experiences, which cannot be omitted from this process of formation. Therefore, the notion of culture also includes, in its broadest sense, the existential and rational as well as spiritual side: it includes the political and economic organization of society as well as art and science, language and literacy and in particular, religion. In this sense, the notion of culture also comprises the notion of civilization, or rather it almost completely corresponds with it. Nevertheless, culture can be discussed from two different points of view: culture as a product, i.e. its »external« results, artifacts, and objects in all fields of human activities; and culture as civilized behavior, virtuousness, an intellectual and spiritual state of consciousness, as well as growing up and the development of an individual, groups of individuals and nations at these levels. Restricting ourselves mainly to the subjective and spiritual side of the problem, it should be particularly pointed out that in these areas culture is impossible without humanization. In the Croatian language, this is implied by the suitable word uljudba (civilized behavior). There is no Christian culture in its authentic sense without true humanism in its broadest and deepest universal meaning. Nevertheless, there is no religious culture without humanism, especially nowadays. As a matter of fact, as the Holy Father, Pope John Paul II, pointed out »a religion which has not become a culture is a not completely accepted, holistically understood and truly lived religion«. This is so because a genuine religion is only a deep-rooted religion, which has permeated and enriched the entire man, but also a religion which has been permeated and enriched by man's humanity and civilized behavior. Nowadays, it is almost impossible to witness a Christian message in a dignified and convincing manner without this mutual permeation and enrichment. Issues such as the relationship between religion and culture, particularly the issue of contextualization of religion as well as other issues, which occur within the sociological context and are given so much thought in the Council and other ecclesiastical documents both at the theological and pastoral level, represent only one important aspect of the problem which at the present time requires fresh, subtle and complex approaches and adequate solutions. Primary tasks in this sense are the adequate evangelization of culture and inevitably cultural evangelization. Within the general context of the history of mankind, the ultimate and greatest task of Christians, and thus also of Christians in Croatia, is keep building in order to create an integrally humanistic civilization and culture: at the social level, it comprises a civilization of love and at personal level, a culture of sanctity.

Nedavna istraživanja u Europi pokazuju da prosječno 18% ljudi vjeruje u reinkarnaciju. Reinkarnacija je vjerovanje da se duša nakon smrti uvijek iznova utjelovljuje, da postoji mnogostrukost života, univerzalni retribucijski zakon karme, te princip koji zadržava individualni identitet u sukcesivnim reinkarnacijama. Reinkarnacija se najprije pojavila u hinduizmu i budizmu, kasnije kod Egipćana, Grka i Rimljana, te u gnosticizmu. Raširili su je suvremeni pokreti spiritizma, antropozofije, teozofije i New agea. Crkva ispovijeda vjeru u uskrsnuće mrtvih i život vječni. Bog će svakog čovjeka osobno uskrsnuti, ali će i čitav svijet doživjeti preobrazbu u novom nebu i novoj zemlji. Čovjek uskrišava s tijelom, dušom i duhom. Radikalne su razlike između reinkarnacije i uskrsnuća na području antropologije, kozmologije i teologije. Reinkarnacija se javlja u doba krize bitka i smisla života. No, ona je regresija, a ne progres. Od Crkve se traži da agresivnije propovijeda posljednje stvari čovjeka, kada će biti uspostavljena pravda i bezgranični razvoj ljudske osobe., Die neuesten Untersuchungen brachten ans Licht, dass in Europa 18% der Menschen an die Reinkarnation glauben. Reinkarnation ist der Glaube, dass die Seele nach dem Tod in einen anderen Koerper eingeht, dass es eine Mannigfaltigkeit des Lebens gibt, universelles Retributionsgesetz von Karma, und ein Prinzip, der das individuelle Leben in allen Reinkarnationen beibehaelt. Reinkarnation ist zuerst in Hinduismus und Budhismus, dann in Aegypten, bei Griechen und Roemern und besonders in dem Gnostizismus erschienen. Verbreitet wurde sie durch Spiritisten, Anthroposophie, Theosophie und New Age. Die Kirche glaubt an die Auferstehung der Toten und das ewige Leben, Gott wird jeden Menschen persoenlich auferwecken, und die ganze Welt wird eine Umwandlung finden im neuen Himmel und der neuen Erde. Der Mensch wird mit Leib, Seele und Koerper auferstehen. Radikale Unterschiede zeigen sich zwischen Reinkarnation und der Auferstehung im Bereich der Anthropologie, Kosmologie und Theologie. Reinkarnation erscheint in den Epochen der Krise des Seins. Reinkarnation ist aber ein Regress statt ein Progress. Die Kirche wird aufgerufen, aggressiver die Eschatologie zu verkuenden, wo die Gerechtigkeit und unbegrenzte Entfaltung der menschlichen Person stattfinden wird.