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Članak analizira recepciju misli Friedricha Nietzschea u teologa Karla Bartha. Svoju kritiku Nietzschea Barth donosi u drugom svesku trećega dijela svoje Crkvene dogmatike. Kritiku donosi u dvama dijelovima, a njegove će glavne teze i u članku biti predstavljene u dvama dijelovima. U prvomu dijelu analizirat će se Barthov uvid o Nietzscheovoj filozofiji kao humanizmu bez sučovjeka. Prema Barthu, Nietzsche je predstavnik ja jesam humanosti, sve interpretira i shvaća kao projekciju samoga sebe, da bi konačno završio u azurnoj osamljenosti. U drugom dijelu predstavlja se Barthov uvid o Nietzscheovu otkriću Raspetoga. Raspeti Bog u Nietzscheovoj je misli sve suprotno onomu što on sam zastupa i zbog toga je Nietzscheova kritika i upravljena u prvomu redu protiv kršćanstva kao religije Raspetoga. Isto tako, otkriće Raspetoga govori i da je Nietzsche, kao gotovo nitko prije njega u novovjekovnoj filozofiji, prepoznao svu novost i izazov kršćanstva, njegovu težinu i središte upravo u Raspetom. U zaključnim mislima donosi se osvrt na Barthovu interpretaciju Nietzschea. Vrjednuje se pozitivan doprinos i izvornost Barthove kritike, ali i upućuje kritika zbog njezine nedorečenosti i izostanka dubljega, ozbiljnijeg bavljenja Nietzscheom., The article analyzes the reception of Friedrich Nietzsche’s thought with the theologian Karl Barth. Barth brings his critique of Nietzsche in the second part of the third volume of his Church Dogmatics. His critique consists of two parts, and his main theses will also be presented in two parts in this article. The first part will analyze Barth’s insight of Nietzsche’s philosophy as »humanity without the fellow man«. According to Barth, Nietzsche was the representative of the »I am« humanity; he interpreted and understood everything as a projection of himself, and finally ended up in the »azure loneliness«. The second part presents Barth’s view of Nietzsche’s discovery of the Crucified. The Crucified God in Nietzsche’s thought is the opposite to what he himself is representing and, therefore, Nietzsche’s critique is directed primarily against Christianity as the religion of the Crucified. Furthermore, the discovery of the Crucified also shows that Nietzsche, as almost no one before him in contemporary philosophy, has recognized all the novelty and challenge of Christianity, its difficulty and its center precisely in the Crucified. The concluding thoughts bring the review of Barth’s interpretation of Nietzsche. The author evaluates the positive contribution and originality of Barth’s criticism, but criticizes its vagueness and the lack of a deeper, more serious dealing with Nietzsche.

Prema M. Heideggeru, filozof Friedrich Nietzsche svojim uzvikom „Bog je mrtav!“ izriče usud čitave zapadne civilizacije i odnos čovjeka spram istine bitka. Njegov govor o Bogu nije potvrda banalnoga ateizma, nego odraz stanja modernoga čovjeka. Božja smrt u Nietzscheovoj misli nije toliko ateistički proglas, koliko je nužna posljedica ukidanja metafizičkih određenja pojmova koje su, po njemu, platonizam i kršćanstvo premjestili u transcendenciju, onkraj mogućnosti spoznaje i umskoga dosega. Rezultat ovakve krize, prema J. B. Metzu, banalni je ateizam, u kojemu vlada određeni nerazmjer između govora o Bogu i stvarnosti. U poimanju Boga događa se određena disproporcija jer se o Bogu govori, ali se, u biti, ne zna što bi se govorilo. Upravo zbog ovakva stanja logičnim se čini ukazati na Nietzscheov govor o Bogu i njegov prijedlog odnosa spram Boga. Misli o Bogu ovoga filozofa mogu doprinijeti boljem razumijevanju krize govora o Bogu, koja je sve očitija kod nevjernika i kod vjernika., NIETZSCHE'S SPEECH ABOUT GOD. POINTING TO THE PROBLEM OF BANAL ATHEISM AND BANAL FAITH According to M. Heidegger, the philosopher Friedrich Nietzsche with his cry "God is dead!" expresses the fate of the whole of Western civilization and man’s attitude towards the truth of being. His speech about God is not an affirmation of banal atheism, but a reflection on the state of modern man. The death of God in Nietzsche's thought is not so much an atheist manifesto, as it is a necessary consequence of the abolition of metaphysical definitions of concepts which, according to him, Platonism and Christianity moved into transcendence, beyond the possibilities of understanding and mind’s grasp. The result of this crisis, according to J. B. Metz is the banal atheism, characterized by the discrepancy between the talk about God and reality. When it comes to the conception of God there occurs a certain disproportion, since there is talk about God, but, in fact, there is no idea of what to say. Precisely because of this situation, it seems logical to point to Nietzsche's speech about God and his proposal regarding the relationship towards God. This philosopher’s thoughts of God can contribute to a better understanding of the crisis off talking about God, which is all the more obvious in both the non-believers and believers.

Autor u ovomu radu, polazeći od iskustva opisanoga u Ispovijestima, propituje značenje čina vjere u životu svetoga Augustina (354.-430.), hiponskoga biskupa i velikoga crkvenog oca. Iščitavajući prvo poglavlje Ispovijesti, iz perspektive Augustinova traženje jasnoće po pitanju vjere, ukazuje kako je Augustinu bilo neobično stalo razumjeti određeni poredak i prioritet inicijative u odnosu s Bogom. U tom smislu ukazuje na Augustinov napor da otkrije je li u činu vjere, od trenutka kad čovjek traži Boga, inicijativa ljudska, ili je pak Božja, iz čega bi se onda zaključilo da je prije svega Bog tražitelj čovjeka. Augustin se trudio razumjeti tko čini prvi korak, pri čemu je došao do zaključka kako je prvi korak u hodu vjere učinio Bog pristupivši čovjeku i očitujući se u povijesti spasenja. Bog je po službenicima svoje riječi, a napose po svojemu Sinu (Praedicator) stupio u ljudsku povijest, te propovijedanjem Evanđelja prethodi svaku ljudsku inicijativu. Potpuno svjestan toga, Augustin ispovijeda da Boga prvenstveno traži vjerom, što znači da je prije toga primio dar vjere od Boga. Time potvrđuje primat Božje objave čovjeku, u protivnom ga ne bi mogao ispravno i uspješno tražiti. Na taj način predočava kako pitanje traženja Boga nije pitanje samo ljudskih snaga, nego prije svega Božjega zahvata kojim izlazi iz svojega začaranog kruga. Ukazujući na bitne elemente dinamike Božje objave čovjeku, autor pokazuje također da Augustinova vjera ima svetopisamsko i eklezijalno obilježje utoliko ukoliko Hiponac primjećuje da je Sveto pismo nezamjenjivo svjedočanstvo o Božjemu djelovanju koje je povjereno Crkvi kao čuvarici njegove neokrnjenosti i autentičnosti. No, osim što Božja inicijativa vrijedi kao opće pravilo na razini povijesti spasenja, autor pokazuje da Augustin ispovijeda primat Božje inicijative i na razini osobnoga iskustva. I u Augustinovu konkretnom slučaju Bog je prvi djelovao kako bi obratio Augustina. U tom smislu autor skreće pozornost na to kako Augustin u Ispovijestima ne opisuje da se obratio, nego da je bio obraćen, to jest da ga je Bog obratio. Bog je njemu prvi pristupio, očistio njegovo srce, spasio ga od samovolje vlastite grješne volje, a privukao ga k svojoj, božanskoj. Posebno značajna cjelina ovoga rada jest ona posvećena Augustinovu poimanju početka vjere (initum fidei), pri čemu autor ukazuje na činjenicu da je Augustin glede toga problema učinio zaokret. U početku je tvrdio da je početak vjere ljudska zasluga, nakon čega Bog daje druge darove, da bi, međutim, od djela Ad Simplicianum, prvoga nakon što je postao biskupom, ustvrdio da i početak vjere dolazi od Boga, čime je priznao potpuni Božji primat, kao što je potom opisao i u Ispovijestima. Iz perspektive ove spoznaje autor propituje i preispituje mogući Augustinov stav o vjeri od obraćenja do Ad Simplicianum, pokazujući kako je Augustin u početku vjeru doživljavao kao jednu vrstu intelektualnoga pomagala, da bi tek kasnije sazreo za cjelovitu spoznaju vjere na način kako je opisao u Ispovijestima, ukazujući na nezamjenjivu Božju inicijativu koja u svakomu segmentu prethodi čovjekovoj suradnji., In the paper, starting from the experiences described in Confessions, the author examines the significance of the act of faith in the life of St. Augustine (354-430), the Bishop of Hippo and a great Father of the Church. Reading the first chapter of Confessions from the perspective of Augustine's search for clarity on the issue of faith, the author suggests that Augustine was unusually eager to understand the specific order and the priority of initiative in relationship with God. In this sense, the author indicates to Augustine’s effort to determine whether in the act of faith, from the moment when man seeks God, the initiative is human, or if it is from God, from which it would then be concluded that, first and foremost, God is the seeker of man. Augustine tried to understand who makes the first step, and he came to the conclusion that the first step in the journey of faith was made by God who approached man by manifesting Himself in the history of salvation. Through the servants of His words, and especially through His Son (Praedicator) God stepped into human history, and through the preaching of the Gospel precedes every human initiative. Fully aware of this, Augustine confesses that he seeks God primarily through faith, which means that before that he had received the gift of faith from God. This confirms the primacy of God's revelation to man, otherwise he would not be able to properly and successfully seek Him. Thus, he demonstrates that the issue of seeking God is not only a question of human effort, but most of all the question of God's intervention through which he exits his enchanted circle. Pointing to the essential elements of the dynamics of God's revelation to man, the author also shows that Augustine's faith has Scriptural and ecclesial character insofar as the Hipponite notes that the Holy Scripture is the unique testimony to God’s actions that has been entrusted to the Church as the custodian of its integrity and authenticity. But apart from God's initiative standing as a general rule at the level of the history of salvation, the author shows that Augustine confesses the primacy of God's initiative also at the level of personal experience. And in Augustine's case, God was the first to act in order to convert Augustine. In this sense, the author draws attention to the fact that Augustine in his Confessions does not describe that he converted, but that he was converted, that is, that God has converted him. God first approached him, cleaned his heart, saved him from his own sinful will, and drew him to His divine will. Particularly significant unit of this work is the one dedicated to Augustine's understanding of the beginning of faith (initium fidei), where the author points to the fact that Augustine made a turnaround on this issue. He initially claimed that the beginning of faith is human merit, after which God gives other gifts. However, after his work Ad Simplicianum, the first after he became bishop, he says that the beginning of faith also comes from God, by which he acknowledges God's absolute primacy, as described later in Confessions. From the perspective of this understanding the author explores and examines possible Augustine's position on faith from his conversion to Ad Simplicianum, showing how Augustine initially perceived faith as a kind of intellectual tool, and only later matured for the comprehensive understanding of faith as he described afterward in Confessions, pointing to God's irreplaceable initiative that precedes human cooperation in every segment.

Članak promišlja o teologiji i o teološkom radu kao mjestu življenja, refleksije i komuniciranja vjere. Najprije se ukazuje na pogrješna shvaćanja teologije koja polaze od redukcionističkih shvaćanja vjere. Vjera uvijek polazi od Božjega odnosa prema čovjeku. Stoga je teologija, kao mjesto u kojem se objavljena istina komunicira čovjeku, po svojoj naravi mjesto Božje prisutnosti. Drugi dio govori o interakciji vjere i teologije, točnije o njihovoj međusobnoj nerazdvojivosti. Teologija je uvijek teo-logija: polazi od onoga što je Bog rekao (govori) o sebi u povijesti spasenja. To je srž trećega dijela koji razmatra spasenje kao središnju kategoriju koja povezuje vjeru i teologiju, iskustvo i znanost. Četvrti dio bavi se pitanjem same znanstvenosti teologije, s posebnim naglaskom na pitanje metode. U zaključnom se dijelu, pitanjem tko je pravi teolog, pružaju koordinate za ispravnije i koliko je moguće potpunije poimanje teologije i teologa., The article reflects on theology and theological work as a place of living, reflecting and communicating faith. The first part points to the misunderstandings of theology that are based on the reductionist understanding of faith. Faith always begins with God's relationship to man. Theology is, therefore, as a place where the revealed truth is communicated to man, by its nature, a place of God's presence. The second part speaks about the interaction of faith and theology, specifically about their mutual inseparability. Theology is always theo(s)-logy: it departs from what God said (says) about Himself in the history of salvation. This is the core of the third part, which considers salvation as the central category connecting faith and theology, experience and science. The fourth part deals with the issue of the very scientificity of theology, with special emphasis on the issue of method. The final part, through the question of who is a true theologian, provides coordinates for a more correct and as complete as possible understanding of theology and theologians.

Autor u ovomu radu nastoji pobliže pojasniti teološko značenje čitanja ili prepoznavanja i tumačenja znakova vremenâ. U svojim promišljanjima polazi od kratke analize početnoga naloga koji je u novije vrijeme formulirao papa blaženi Ivan XXIII. u osvit Drugoga vatikanskog koncila, a koji stoji u neraskidivoj povezanosti s temeljnim Isusovim evanđeoskim nalogom. Zbog toga teološko značenje čitanja znakova vremenâ nema nikakve veze s jednostranim veličanjem društvenoga napretka i njegovim suvremenim znanstveno-tehničkim postignućima, nego proizlazi iz otkrivanja zaboravljene eshatološke dimenzije vjere, a koja čuva napetost vlastitu Božjemu kraljevstvu između „već da“ prvog Kristova dolaska i „još ne“ njegova povratka. U ovomu „pretposljednjem“ vremenu ili vremenu Crkve teološko značenje čitanja znakova vremenâ u središte stavlja neuklonjivu evanđeosku budnost kao preduvjet vjernosti osobi i poruci Isusa Krista. Dakle, nema ni govora o naivnom oduševljenju društvenim napretkom i njegovim postignućima, nego jedino o ozbiljnom uzimanju zahtjeva vjere i svjedočenja u povijesti. Da bi jasnije i snažnije došla do izražaja važnost teološkoga čitanja znakova vremenâ, autor u nastavku svojih promišljanja ukratko rasvjetljuje smisao Isusova shvaćanja vremena, a koje je vjerno ukupnomu biblijskom shvaćanju vremena kao eminentno kvalitativne kategorije koja otkriva Božje zahvate u povijesti. U nastavku autor ističe bitnu dimenziju kršćanske vjere u dolazak Božjega kraljevstva koja oslobađa od jednostrane navezanosti na dominantno zapadnjačko kvantitativno poimanje vremena kao praznoga prostora ispunjena događajima. Temeljni zahtjev što ga nameće vjera u dolazak Kraljevstva kršćanska je budnost u svijetu kao preduvjetu za prepoznavanje i tumačenje znakova vremenâ, tj. znakova Božje blizine i zauzetosti. Autor u zaključnim promišljanjima nastoji osnažiti prethodne teološke argumente u prilog neodgodivoj zadaći Crkve i njezine teologije da prepoznaju i tumače znakove vremenâ u svjetlu evanđelja, a što je jedan od važnih naloga Drugoga vatikanskog koncila., The author strives to explain in detail the theological significance of reading or recognizing and interpreting the signs of the times. He begins his reflections with a brief analysis of the initial decree recently formulated by the Blessed Pope John XXIII in the wake of the Second Vatican Council, which stands inseparable from Jesus’ fundamental evangelical decree. For this reason, the theological significance of reading the signs of the times has nothing to do with one-sided glorification of social progress and its modern scientific and technical achievements, but stems from discovering the forgotten eschatological dimension of faith, which keeps the tension to God’s own Kingdom between the “already yes” of the First Coming of Christ and the “not yet” of His Second Coming. In this “penultimate” time or the time of the Church, the theological significance of reading the signs of the times puts into focus a steadfast evangelical vigilance as a prerequisite for staying true to the person and the message of Jesus Christ. Therefore, there is no question about the naive enthusiasm for social progress and its achievements, but only about taking seriously the demands of faith and testimony in history. To emphasize the importance of theological reading of signs of the times the author continues his reflections by shedding some light on the meaning of Jesus' conception of time, which is true to the overall biblical concept of time as an eminently qualitative category that reveals God's interventions in history. The author continues by pointing out the important dimension of Christian faith in the coming of the Kingdom of God which sets free from the unilateral attachment to the dominant western quantitative notion of time as an empty space filled with events. The fundamental requirement imposed by faith in the coming of the Kingdom is the Christian vigilance in the world as a precondition for recognizing and interpreting the signs of the times, that is, the signs of God's nearness and commitment. In the concluding deliberations, the author seeks to reinforce the prior theological arguments for the unpostponable mission of the Church and its theology to recognize and interpret the signs of the times in the light of the Gospel, which is one of the important decrees of the Second Vatican Council.

U ovom uvodniku autor ukazuje na važnost jednostavnosti i poniznosti za kršćansku vjeru. Pri tom analizira odreknuće od službe pape Benedikta XVI. i prve korake u novoj službi pape Franje, ukazujući na stav poniznosti kod obojice Petrovih nasljednika. Autor poziva Crkvu i kršćane na jednostavnost i poniznost koji stoje u samoj biti kršćanstva. Stil jednostavnosti i poniznosti vraća nas izvornomu, bitnomu, božanskomu, a oslobađa nas od nebitnoga i promjenjivoga.

Članak promišlja neke vidove teologije vjere Tome Akvinskoga. Tomino poimanje vjere smješta se u širi kontekst problematike vjere današnjega čovjeka. Tomina misao nam služi da se kritički osvrnemo na neka pitanja današnje teologije vjere, života Crkve kao i društva. U prvomu dijelu analizira se crkveno-dogmatski, a drugomu misleći vid vjere, odnosno uloga mišljenja u vjeri. Treći dio razmatra nad sumnjom u vjeri, pri čemu se istoj temi pristupa sa stajališta teologa Karla Bartha i Josepha Ratzingera. Četvrti dio predstavlja Tomino određenje odnosa vjere i ljubavi, s posebnim osvrtom na problematiku toga istog određenja danas u Crkvi. U posljednjem, petomu dijelu, donosi se Tomino viđenje eksplicitne vjere kao i važnost teologije za duhovnost. Naime, teologija služi ljubavi, ukoliko povećava „razložnost ljubavi“., The article discusses some aspects of the theology of faith of Thomas Aquinas. Thomas' concept of faith is placed within the broader context of the issues of faith of modern man. Thomas’ thought helps us critically reflect on some of the issues of modern theology of faith, life of the Church and society. The first part analyzes the ecclesiastical dogmatic aspect of faith and the second the reflective aspect of faith, that is, the role of thought in faith. The third part discusses the suspicion of faith, approaching the subject from the perspective of theologians Karl Barth and Joseph Ratzinger. The fourth part presents Thomas’ definition of the relationship between faith and love, with a special reference to the issues of that same definition in the Church today. The fifth and last part brings the vision of Thomas’ explicit faith and the importance of theology for spirituality. Namely, theology serves love, insofar as it increases "the reasonableness of love."

U ovomu radu želimo analizirati pitanje odnosa između vjere i iskustva u teološkoj misli Waltera Kaspera. U suvremenom svijetu kršćanska vjera nalazi se u dubokoj krizi. Riječ je, međutim, i o krizi vjere uopće, kao i o situaciji relativizma, sekularizma i ateizma koji obilježavaju suvremeni svijet. U takvomu ambijentu kršćanska vjera sve je manje povezana s ljudskim iskustvom. Vjera, međutim, koja ne bi bila utemeljena na iskustvu postaje izvanjski dodatak životu i kao takva beznačajna. Kasper stoga ulazi u analizu pojma iskustva, ukazujući na njegovu izvornu povijesnu dimenziju. Iskustvo se uvijek ostvaruje povijesno i konkretno, u napetosti između objektivne stvarnosti i subjektivnoga doživljaja. Kršćanska je vjera, na tom tragu, također bitno povijesna. Ona se rađa i prenosi u povijesti, u dodiru sa živim i konkretnim iskustvom. Njemački teolog stoga ističe kako obnova kršćanske vjere mora polaziti od povijesnih, svakodnevnih ljudskih iskustava. U suvremenom svijetu moguće je ponovno ostvariti iskustvo vjere, ali ne u nekakvom apstraktnom smislu, već upravo u, sa i po iskustvima koje čovjek ostvaruje u svakodnevnom životu. Unutar povijesnih ljudskih iskustava, osobito unutar iskustva konačnosti, ograničenosti i smrtnosti, otvara se prostor za iskustvo vjere. Put prema obnovi vjere jest i u ozbiljnom uzimanju u obzir temeljnih egzistencijalnih pitanja, kao i u čitanju znakova vremena, te u dijalogu sa suvremenim svijetom, pa i s ateizmom i sekularizmom., In this paper, we want to analyze the question of the relationship between faith and experience in the theological thought of Walter Kasper. In the modern world, the Christian faith is in deep crisis. However, it is also a matter of the crisis of faith in general, as well as the situation of relativism, secularism and atheism, which characterize the modern world. In such an environment the Christian faith is less and less associated with human experience. Faith, however, which is not grounded in experience, becomes an external supplement of life and as such is meaningless. Kasper thus enters into the analysis of the concept of experience, pointing to its original historical dimension. Experience is always realized historically and concretely, in the tension between objective reality and subjective experience. Christian faith is, in this sense, also notably historical. It is born and carried in history, in contact with the living and concrete experience. The German theologian, therefore, points out that the renewal of Christian faith must be based on historical, everyday human experience. It is possible to reacquire the experience of faith in the modern world, yet not in some abstract sense but precisely in, with and through the experiences that people acquire in everyday life. Within the historical human experience, especially within the experience of finality, limitedness and mortality, we find open space for the experience of faith. The path to the renewal of faith also includes taking into serious consideration of the fundamental existential questions, the reading of the signs of the times, as well as the dialogue with the modern world, and also with atheism and secularism.

Vjera je uvijek svojevrsna avantura u koju se čovjek upušta. S jedne strane dar, s druge strane to je i vlastiti stav koji mora biti dosljedan i u skladu s jedne strane s Bogom, s druge strane s društvom u kojemu se čovjek kreće. U pozadini naše riječi “vjera“ stoji hebrejski izraz “aman“, koji je preko Septuaginte i Vulgate dospio k nama. Prilog donosi etimologiju hebrejske riječi, koja je polazna točka za daljnja teološka razmišljanja. Ova se riječ pojavljuje u hebrejskim oblicima “nifal“, “hifil“, te isto tako nalazimo derivate “amen“, “emuna“ i “emet“. Donosi se pregled najvažnijih biblijskih mjesta koja sadrže spomenute izraze. Klasična su mjesta o kojima se u teologiji najviše govori Post 15,6; Iz 7,16; 2 Sam 7. Radi se o intenzivnim oblicima (hifil) koji i jezično daju na znanje da se radi o ozbiljnoj stvari, o stavu osobe. Abraham je povjerovao riječima Božjim, imao pouzdanja u njih i zbog toga je bio nagrađen. On tako postaje prototipom vjernika. Prorok Natan dolazi Davidu i govori mu o budućnosti, ne doma što ga David želi graditi Gospodinu, nego njegove obitelji, njegove loze. Ona će stajati, postojati čvrsto pred Gospodinom. Prorok Izaija govori Ahazu u delikatnom političkom trenutku da bi bilo bolje pouzdati se u Gospodina, imati vjeru, povjerenje u njega, nego sklapati saveze s ljudskim moćnicima, koji su nestalni i čija sudbina nije izvjesna. Glagolski oblici na svoj način izražavaju ono kakav bi čovjek vjernik trebao biti: ako je vjernik, onda vjeran Bogu., Faith is always a kind of adventure in which a person engages. It is a gift, and also a personal position that must be consistent and in line with God on one hand, and on the other hand, with the society in which man lives. Behind the word faith is the Hebrew word aman, which came to us through the Septuagint and the Vulgate. The article brings the etymology of the Hebrew word, which presents the starting point for further theological reflection. This word appears in the Hebrew forms nifal, hifil, and we also find derivatives amen, emunah and emet. We are given an overview of the most important places in the Bible containing these phrases. The classic places that are most discussed in theology are Gen 15:6; 2 Sam 7; Isa 7:16. These are intensive forms (hifil), suggesting in addition at the linguistic level that it is a serious matter, a person’s position. Abraham believed in God's words, he had faith in them and for that he was rewarded. He thus becomes the prototype for the faithful. The prophet Nathan comes to David and speaks to him about the future, not the house that David wants to build for the Lord, but about his family, his lineage. It will be established, and endure before the Lord. The prophet Isaiah tells to Ahaz in a delicate political moment that it would be better to trust in the Lord, to have faith and confidence in Him, than to make alliances with earthly rulers, who are unstable and whose fate is not certain. Verb forms in their own way express how a man of faith should be: if he is a man of faith, then he is faithful to God.

Temu „Vjera kao ljudsko iskustvo“ autor članka obrađuje tako da pokušava protumačiti glavne tematske pojmove, a to su: iskustvo, ljudsko iskustvo, religiozno iskustvo, „transcendentalno“ iskustvo, vjerovanje, vjera, iskustvo vjere, u prvomu redu vjere u Boga. On se suočava s raznim mišljenjima, osobito na polju filozofije, posebice onih filozofa koji se kritički odnose prema svakomu religijskom stavu. Posebnu pozornost posvećuje kritici govora o Bogu (teološkim stavovima) i mogućem razrješavanju problema. Pokazuje se da čisto filozofski pristup nalazi teškoće u opravdavanju religijskih tvrdnji i stavova. Ukratko se dotiče i teškoća na području psihologije, obraćajući se najviše poznatom psihologu religije C. G. Jungu., In the present paper the author deals with the topic of "Religion as a human experience," trying to interpret the main thematic concepts, which are: experience, human experience, religious experience, "transcendental" experience, belief, faith, faith experience, and above all faith in God. He is faced with a variety of opinions, especially in the field of philosophy, particularly those philosophers who are critical of any religious viewpoint. Particular attention is devoted to criticism of religious language (speaking about God or theological statements) seeking solutions of the problems. It has been pointed out that in a purely philosophical approach is difficult to justify religious claims and attitudes. At the end the author briefly touches on the difficulties in the field of psychology, addressing the most famous Swiss psychologist of religion C. G. Jung.

Projektni i programski pristup pastoralnom djelovanju plod je želje crkvene zajednice za što sustavnijim i konkretno ostvarljivim pastoralnim djelovanjem. U novim uvjetima ispred izazova nove evangelizacije neophodno je »pastoralno obraćenje« u smjeru misionarske Crkve. Krovni dokument slovenskoga pastoralnog projekta bio je pripremljen u rujnu 2012. godine. U članku se analizira Dokument i njegova usmjerenja. Svrha su ovoga projekta žive zajednice Crkve, koje će pratiti osobe prema osobnoj vjeri. Kako bi se postigao ovaj cilj, projekt predlaže prioritete pomoću kojih će se krenuti na put nove evangelizacije: biblijsku obnovu, obnovu kateheze djece i mladih te pripreme na sakramente, prijelaz na katehezu odraslih. Krovni dokument predstavlja se kao početak procesa koji želi u sljedećim godinama preko programiranja privesti do pastorala, koji će odgovarati na suvremene izazove., Project and program approach to pastoral work is the fruit of the church community’s desire for more systematic and concretely realizable pastoral ministry. The new conditions before the challenges of new evangelization demand “pastoral conversion” in the direction of the missionary Church. The umbrella document of the Slovenian pastoral project was prepared in September 2012. The article analyzes the document and its orientations. This project is intended for the living Church communities that will guide people to personal faith. To achieve this goal, the project proposes priorities that will help to set off on the path of new evangelization: the biblical renewal, the renewal of catechesis for children and young people and the preparation for sacraments, the transition to adult catechesis. The umbrella document is presented as the beginning of a process, which in the following years aims to achieve through programming a level of pastoral care that will respond to contemporary challenges.

Abraham je, bez sumnje, jedan od najpoznatijih i najznačajnijih biblijskih likova. Dobivao je na značenju, ovisno o situaciji u kojoj se nalazio židovski narod. Članak obrađuje lik patrijarha Abrahama kako je prikazan u svetopisamskim tekstovima, uvijek vodeći računa o njihovoj povijesnoj uvjetovanosti. Nakon etimološkog tumačenja Abrahamova imena, posebna je pažnja posvećena tzv. ciklusu o Abrahamu, sadržanom u Post 12-25. Raščlanjene su predaje koje sačinjavaju taj ciklus: jahvistička, elohistička i svećenička. Prikazom njihovih specifičnih naglasaka, osvijetljen je lik „praoca naše vjere“ u njegovom povijesnom razvoju i shvaćanju. Podaci i naglasci iz predaja uspoređeni su s podacima koje pružaju povijesno-arheološka istraživanja. Na temelju oskudnih povijesnih podataka i indicija Abrahama je moguće smjestiti u povijesni i zemljopisni kontekst. Kasnožidovska shvaćanja Abrahamova lika i uloge našla su svoj odraz u nekim kasnijim spisima Staroga zavjeta. Tu je vidljiv proces kontinuiranog suočavanja s Božjim obećanjima. Članak završava osvrtom na novozavjetne recepcije i interpretacije Abrahamova lika., Abraham is, without doubt, one of the most famous and most significant biblical characters. His significance depended on the conditions in which Jewish people was found. The article elaborates the character of Abraham – patriarch, the way it was presented in the Holy Scriptures, always bearing in mind the circumstances which were historically conditioned. After the etymological interpretation of Abraham’s name, the emphasis was put on the so called cycle about Abraham, included in Gen 12-25. The cycle was divided into three different traditions: Jahvistic, Elohistic and Priest tradition. The review on their specific characteristics highlights the character of “the ancestor of our faith” within given historical conditions and understandings. Facts and emphasis from different traditions are compared to the facts which are results of historical and archaeological researches. Abraham can be situated into appropriate historical and geographical context on the basis of scarce historical facts and indications. The conception of Abraham’s character and role in the period of late Judaism found its reflection in certain latter texts of the Old Testament. Here we can see the process in which he is continuously faced with God’s promises. The article closes with the review on the receptions and interpretations of Abraham from the New Testament.