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On the feast of St. Francis of Assisi in 2020, Pope Francis published his social encyclical Fratelli tutti on universal human brotherhood and social friendship, inspired precisely by the Saint’s experience as brothers and sisters not only of sun, sea and wind, but in a special way of those who are flesh and blood, regardless of differences in origin, nationality, skin color and religion. Such love of St. Francis’s devotion to his brothers and sisters is proportional to his devotion to God. The reason for this lies in the biblical and anthropological truth that man was created in the image of God (Gen 1, 26). From this fact emerges the existential communion of every man with God, on the basis of which he inherits the inviolability of his own dignity and thus discovers the logical call of universal brotherhood. It is about living in primordial harmony with everyone, which belongs to the essence of human reality. The book of Genesis speaks of the original harmony disturbed by the first sin. This is precisely why it was necessary for the fullness of man’s primordial and eschatological brotherly reality to be revealed in Jesus Christ, God and man, the new Adam, who is not ashamed to call all men his brothers (cf. Heb 2:11). Christ is the ultimate image of the invisible God (cf. Col 1:15), equal to man in everything except sin (cf. Heb 4:15). Such a revelation about God and brother man in the incarnate Word not only restores man’s primordial identity and his dignity, but connects every man with filial bonds of God’s family and proclaims the truth of eschatological brotherhood. It is about agreeing with the natural announcement, announced already in the act of creation. In this sense, universal brotherhood stands against the experience of sin, which is manifested today in contemporary attempts to isolate, reject and ignore others, but painful relativization of human identity in gender ideology. This is exactly why Pope Francis necessarily and justifiably talks about humanity as a unique human family, considering all people, with their own characteristics, brothers and sisters, fellow travelers who share the same body, that is, children of the same country that is their common home. [ABSTRACT FROM AUTHOR]

The corona virus pandemic proved to be a kind of catalyst in the sense of widening invisible social divisions, ultimately showing the modern world to be divided and essentially closed, despite the existence of numerous modern technologies, which until recently promised to connect the whole world in a single communication entity. In this way, the old social divisions were not overcome, but only further deepened. However, according to Pope Francis, this whole situation also becomes a sign of hope, if it leads us to an insight into the essence of our human nature, and if it provides us with extraordinary examples of human kindness. In this article, we begin from a consideration of different types of hope. Then we examine the extent to which modern technology itself can be a reason for human hope. Next, we look in particular at issues of knowledge and authority in the modern digitalized context, concluding with a consideration of the disadvantages and advantages of certain types of modern interpersonal communication. [ABSTRACT FROM AUTHOR]

Uzoriti gospodin Vinko kard. Puljić, nadbiskup vrhbosanski, sazvao je 2012. godine na svetkovinu sv. Petra i Pavla Prvu biskupijsku sinodu Vrhbosanske nadbiskupije. Tom zgodom predstavio je i ciljeve buduće Sinode, kao i molitvu za njezin uspjeh. Temeljna je nakana ovoga izlaganja predstaviti dosadašnji tijek Prve sinode Vrhbosanske nadbiskupije, kao i neka općenita iskustva proizišla iz njezina trogodišnjeg rada, a koja se po sebi osobito tiču poimanja sinodalnosti u kontekstu bosanskohercegovačkog katoličanstva. Prije toga, u prvom dijelu izlaganja nastojat ću ukratko prikazati povijest i ulogu institucije biskupijske sinode u Katoličkoj Crkvi. [ABSTRACT FROM AUTHOR]

This article is the text version of the author's discourse on ecclesiological and theological aspects of the Motu Proprio Ubicumque et semper given at the Catholic Theological Faculty in Sarajevo on November 18, 2011, during the theological colloquium entitled "New evangelization in the social context of Bosnia and Herzegovina". In the article the author seeks to demonstrate the connection between the Motu Proprio and the basic ideas and directions of the Second Vatican Council, as well as with some postconciliar Church documents, specifically the Apostolic Exhortation of Paul VI Evangelii nuntiandi. The author identifies the ecclesiological and theological aspects of Ubicumque et semper and presents them concisely. While Ubicumque et semper is a short letter, it is rich in content, striving to create a new horizon of Catholic thought and praxis. [ABSTRACT FROM AUTHOR]

From the biblical condemnation of Babylon and Rome to the modern apocalyptic threats against New York--the human spirit has for thousands of years expressed condemnation of big cities and the achievements of civilization in general. The aim of this paper is to explore the underlying reasons for this condemnation. This is done by analyzing biblical and pre-biblical texts and then reviewing the theology and philosophy of history and culture. The paper also takes into account the psychologicalsociological aspects of the problem. It concludes by examining the quality of civilization and culture and sets against this the substance and validity of condemnation. The object has been to show that authors such as F. Foucault, R. Girard and N. Berdyaev in their writings provide an unparalleled insight on the contemporary world and an unparalleled insight on the nature of the collective human spirit. [ABSTRACT FROM AUTHOR]

Das Ziel dieser Arbeit ist die Darstellung einer spezifischen theologischen Richtung, welche die „dramatische Theologie" heißt. Als erstens versuche ich dabei den Kontext des Werdens der angegebenen Theologie kurz zu erklären, besonders mit dem Rückblick auf die theologische Wirkung von dem reformierten Theologen Karl Barth und dem lutherischen Gustav Aulén, als auch auf ihre kritische Reaktion auf die liberalaufklärte Theologie Adolf von Harnacks. Der zentrale Teil dieser Arbeit bezieht sich auf die Darstellung der sogenannten Innsbrucker Schule der dramatischen Theologie und ihres Begründers Raymund Schwager. Ich versuche mich dabei besonders auf seine Synthese von ignatianischer Spiritualität, theologischem Erbe H. U. v. Balthasars und der Lehre von René Girard zu konzentrieren. Die Bedeutung der dramatischen Theologie zeigt sich in der neuen Auslegung schwieriger anthropologischer, christologischer und soteriologischer Fragen. Es scheint durch sie auch eine neue Sicht auf die Ganzheit der biblischen Botschaft zu gelingen. [ABSTRACT FROM AUTHOR]