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Srednjovjekovni Požeški arhiđakonat bio je crkveno-teritorijalna jedinica Pečuške biskupije koji se nalazio otprilike na području današnje Požeške biskupije. Obuhvaćao je područje od sjeverozapadnih vrhova Papuka i Psunja do Našica na istoku i rijeke Save na jugu. Sjedište ove crkveno-teritorijalne jedinice bilo je u današnjem selu Kaptol, sjeverno od Požege. Zborni kaptol sv. Petra bio je vjerodostojno mjesto (locus credibilis), a iz vremena srednjega vijeka sačuvane su brojne isprave vezane uz rad tog kaptola i arhiđakonata. Temeljni cilj diplomskog rada je definirati crkvenopravno stanje na području administrativne cjeline Požeškog arhiđakonata. Isprave koje je izdavao požeški Zborni kaptol sv. Petra od velike su važnosti i na njima se temeljilo ovo istraživanje, a pomoću njih opisan je ukratko i sam Kaptol. Pomoću popisa crkvene desetine iz 1332., 1333., 1334. i 1335. popisane su i ubicirane župe i crkve unutar arhiđakonata. Također je razmatrano i koji su crkveni redovi prisutni na području županije i arhiđakonata. The medieval archdeaconry of Požega was a church-territorial unit of the diocese of Pécs, which was approximately located in the area of today's Požega diocese. It covered the area from the northwestern peaks of Papuk and Psunj to Našice in the east and the Sava River in the south. The seat of this church-territorial unit was in the present-day village of Kaptol, north of Požega. Chapter of Saint Peter was also a locus credibilis, and numerous documents related to the work of this chapter and archdeaconry have been preserved from the Middle Ages. The basic goal of the diploma thesis defines the church law situation in the area of the administrative unit of the Požega Archdeaconry. It was described with the help of available sources and relevant literature. With the help of the list of church tithes from 1332., 1333., 1334. and 1335, the parishes and churches within the archdeaconries were listed and located, and their dense distribution was noticed. Požega chapter was also considered, as well as the church orders that are present in the area of the county and the archdeaconry.

U ovom radu prikupljeni su onimi Srednjih Poljica koji su pronađeni u znanstvenoj literaturi koja uključuje povijesne knjige i poljičke godišnjake. Pronađena su ukupno 844 toponima i 105 antroponima u 13 sela. Zapisani su samo oni antroponimi koji se češće pojavljaju u literaturi, a ostatak se može pronaći u izdanjima godišnjaka Poljica. od 1976. do 2010. godine Prikazujući znanstvenu građu donose se i neki važni povijesni događaji vezani za Poljica, ali i oni događaji koji su obilježili i povijest pojedinog sela. Autori proučenih knjiga i godišnjaka uglavnom su emotivno vezani uz poljički kraj pa je i njihov rad utoliko bogatiji. Onimi su ponađeni u različitim kontekstima, od prebivanja ilirskih plemena, raznih povijesnih bitki i stranih prodora, do opisa planinarskih izleta i čestih župskih bilježenja., This paper collects proper names of Srednja Poljica which are found in the scientific literature that includes historical books and yearbooks of Poljica. It was found 844 toponyms and 105 antroponyms in 13 villages in total. Only those antroponyms that appear the most in the literature are written down and the rest can be found in about thirty editions of yearbook Poljica from 1976 until 2010. While presenting the scientific literature many important history moments of Poljica and history moments of villages for itself are shown as well. Authors of these books and yearbooks are mainly emotionally bound with this district and so is their work even richer. The proper names are found in different contexts, related to the illyrian tribes, various historical battles and foreign breaches, as well as the description of hiking trips and frequent notes by the pastors of Poljica.

Autor u prvome dijelu daje pregled vjerskih i crkvenih zbivanja tijekom povijesti u onom dijelu Podgorja koje danas pripada Gospićko-senjskoj biskupiji, tj. od Sv. Jurja do uključivo Lukovog Šugarja. Tijekom povijesti područje je pripadalo raznim biskupijama. Danas je navedeni prostor u Gospićko-senjskoj biskupiji. Osim Baških Oštarija, sve druge župe pripadaju danas Senjskom dekanatu. Područje je nekoliko puta raseljavano i nakon dulje vremena naseljavano. Sada je nastalo vrijeme nagle depopulacije kraja. U drugome dijelu govori o svakoj pojedinoj župi na tom prostoru. To su: Sv. Juraj, Lukovo Otočko, Starigrad, Jablanac, Prizna, Cesarica, Baške Oštarije, Karlobag i Lukovo Šugarje. Te župe i danas postoje, a u srednjem vijeku podatke o postojanju župa imamo za Starigrad, Jablanac, Cesaricu i Karlobag. U svakoj župi prikazane su sve crkve, župni stan, groblje i kronološki popis upravitelja župe. Bilo je u srednjem vijeku i nekoliko samostana ili redovničkih zajednica. U Sv. Jurju su bili benediktinci, u Stinici vjerojatno franjevci konventualci, u Karlobagu vjerojatno jedna ženska redovnička zajednica i franjevci trećoredci. Od razdoblja novoga vijeka na ovomu prostoru djeluju samo kapucini, i to u Karlobagu. Takav povijesni razvoj utjecao je i na život Crkve u Podgorju., The first section is about the life and activity of the Church during history in this part of Podgorje which today belongs to the Gospić-Senj Diocese, i.e. from Sveti Juraj to, and including, Lukovo Šugarje. During history the region belonged to various dioceses. Podgorje is a region where during some periods one could live very well, however, in others periods it was impossible. The most difficult were the first centuries of the Middle Ages and the first centuries of the modern era. From these times little can be said even about the activity of the Church in this area. At the end of the 17th century, the region came under the administration of the bishop of Senj, whereas today it is part of the Gospić-Senj Diocese. Apart from Baške Oštarije, all the other parishes today belong to the Senj deanery. The region was depopulated several times and inhabited after a long time. In the paper, the most space is given to the generation of immigrants who arrived at the end of the 17th century and their descendants to date. Now there is a sudden depopulation of the area. Such a historical development has also influenced the life of the Church in this place. The second part speaks about each individual parish in this region. They are: Sveti Juraj, Lukovo Otočko, Starigrad, Jablanac, Prizna, Cesarica, Baške Oštarije, Karlobag and Lukovo Šugarje. These parishes exist today, and we have information about the existence of the parishes of Starigrad, Jablanac, Cesarica and Karlobag in the Middle Ages. Every church, parochial house, cemetery and chronological list of the parishes’ administrators are presented for each parish. In the Middle Ages there were also several monasteries or religious communities. In Sveti Juraj there were Benedictines, in Stinica probably Conventual Franciscans, whilst in Karlobag probably one female religious community (Dominicans). In the modern era we have only Capuchins in Karlobag. They were brought in for the mission in Lika, after liberation from the Turks. They were occupied with this in the 18th century. Today the whole pastoral care of Karlobag and the wider surroundings are their responsibility.

Autor je na temelju provedenoga službenog popisa stanovništva te drugoga izvornog arhivskoga gradiva, tiskanih izvora i recentne literature prikazao crkveno stanje u Rapskoj biskupiji unutar Zadarskog distrikta za vrijeme francuske uprave u Dalmaciji. Rapska Crkva, kao jedna od najstarijih hrvatskih biskupija, promatrana je kroz smjene vlasti, od mletačke vlasti preko prve austrijske uprave do francuske vlasti. Donose se podaci o biskupu, glavi rapske Crkve, potom podaci za članove rapskoga Stolnog kaptola, mirskog svećenstva i nižega katedralnog klera te muškog i ženskog redovništva. Također, u djelokrugu Crkve navedene su rapske bratovštine te karitativno-nabožne ustanove. Kvantitativnom metodom hijerarhijski je prikazana staleška struktura Rapske biskupije: od pripadnika plemstva preko građanstva do pučana te njihov način/oblik stanovanja. Za sve pripadnike donosi se crkveno dostojanstvo i imenovanje, njihov položaj ili redovnički status i školovanje, a za većinu i točna starosna dob. Iskazani podaci iz obrađenih izvora prilog su poznavanju crkvene hijerarhije u gradu Rabu, tri desetljeća prije objave prvih dijecezanskih shematizama. Ukazuje se na važnost i ulogu rapskog svećenstva i redovništva – ali i na namjere vlasti, koje su odlučile dokinuti jednu od najstarijih hrvatskih biskupija u cjelokupnom crkvenom ustrojstvu onodobne pokrajine Dalmacije, što je i ostvareno s novom, drugom austrijskom upravom., At the dawn of the modern time, the town of Rab was a fully constructed and class-regulated commune, with all the institutional urban features won during a yearlong municipal legal-historical tradition, similar to other towns along the East Adriatic coast. As regards the ecclesiastic state of affairs, Rab as the seat of one of our earliest dioceses inherited the tradition of Roman civil law. Moreover, apart from Zadar in Dalmatia, it was structure-wise the richest in the number of members belonging to the Catholic clerical class, ranging from the bishop and the chapter to lower clergy and members of religious orders. Based on the official census data and other original archival material, published sources and recent literature, the ecclesiastic status of the Rab Diocese within the Zadar District during French administration in Dalmatia has been presented. The class structure of the Rab Diocese has been presented in hierarchical order – their clan link, ranging from members of nobility and bourgeoisie to common folk; their housing arrangements have also been presented. For all the persons individually, their church office and title, position or monastic status have been stated, and for the majority of them, the accurate age as well. Furthermore, fraternities and charitable religious institutions in Rab have been named. Despite the high total number of members of clergy, no examples have been recorded of any of their family members, though they may have been financially supported, having managed to advance to the higher, transitional lower middle class. Their relatives evidently originated from the villages around Rab. Hence, they had no prospect of integration into bourgeoisie. During French administration, the church remained upright thanks to its intact estates and being additionally state-financed on the grounds of claiming damages for the abolished tithe. Excepted therefrom were the lower and unneeded components of the clergy, which served no public charity purpose. The clergy in Rab formed a considerable part of the town population; this confirms the presence of Roman civil law and advanced church life; the social structure of Rab; and the importance of the overall civilisation in the town of Rab.

U ovome radi autor je služeći se djelom fra Ivana Markovića Le parrocchie… obradio pravo Franjevačke provincije Presvetoga Otkupitelja u Dalmaciji na župe u vrijeme fra Ivana Markovića. Autor je rad podijelio na uvod u kojemu je opisao okolnosti nastanka Markovićeva djela. Nakon toga je na temelju drugoga poglavlja Markovićeve knjige obradio način na koji je Marković dokazivao pravo Provincije Presvetoga Otkupitelja na župe u Dalmaciji kroz povijest Franjevačke provincije Presvetoga Otkupitelja. U drugom dijelu rada, naš je autor, promatrajući djelovanje franjevaca Franjevačke provincije Presv. Otkupitelja u Dalmaciji, naglasio, poput fra Ivana Markovića, kako je rad franjevaca na župama, povezan s franjevačkim poslanjem. Autor je naglasio kako posebno u naše vrijeme, zakonodavstvo Reda manje braće pravno uređuje rad franjevaca na župi što ga navodi na zaključak kako su fratri u našim krajevima bili ispred svoga vremena, to dokazuje i praksa. Fratri su kroz cijelu svoju povijest djelovanja u Dalmaciji bili radnici u “vinogradu Gospodnjem”, ondje gdje ih je Crkva slala da izgrađuju Opću i mjesne crkve provodeći u djelo smisao ono onoga što je sv. Franji Duh Božji nadahnuo “Franjo popravi moju Crkvu”. Franjevci su također i u doba fra Ivana Markovića bili angažirani, posebno u mjesnim crkvama u kojima opstoji Katolička Crkva., In this paper the author, using the work of Fr. Ivan Marko­ vić Le parrocchie francescane in Dalmazia del P. Giovanni Marković (Franciscan Parishes in Dalmatia of Father Ivan Marković), is dealing with the right of Franciscan Province of the Most Holy Redeemer in Dalmatia to parishes at the time of Fr. Ivan Mar­ ković. First, the author introduces us to the problems in which Marković’s work was created. Then, on the basis of the second chapter of Marković’s book, he elaborates the way in which Mar­ ković argued the right of Province of the Most Holy Redeemer to parishes in Dalmatia through the history of Franciscan Province of the Most Holy Redeemer. In the second part of the paper the author, observing the activities of the friars of Franciscan Province of the Most Holy Redeemer in Dalmatia, emphasises, like Fr. Ivan Marković himse­ lf, that the friars’ work in parishes is compatible with Franciscan mission and charisma. The author points out that nowadays the legislation of the Order of Friars Minor regulates the legal work of Franciscans in the parish, which leads him to conclusion that Franciscans in our region were ahead of their time. Throughout the history of their activities in Dalmatia Franciscans were the workers in “Lord’s vineyard”, where the Church sent them to build the universal and local Church putting into action the wor­ ds to St. Francis inspired by the Holy Spirit: “Francis, go and repair my Church!”

Rad se bavi ulogom i važnošću novih medija u životu Crkve, s posebnim naglaskom na novim mogućnostima evangelizacije, koje već godinama promiče i potiče Sveta Stolica. U tom kontekstu analizira kvantitativnu i kvalitativnu razinu uporabe novih medija u župama Zagrebačke nadbiskupije. Koristeći metodu analize sadržaja, autori otkrivaju da je svega 40% župa Zagrebačke nadbiskupije uopće prisutno na internetu. Kod aktivnih mrežnih stranica većina njih se ne ažurira, a 26% ih ne sadržava nikakav oblik vijesti iz župe ili nadbiskupije. Mogućnost interakcije sa zajednicom, kao jedna od najvećih prednosti digitalne komunikacije, nije prepoznata. Čak 65% mrežnih stranica ne nudi nikakve mogućnosti za interakciju s posjetiteljima, a gotovo 80% svih župa Zagrebačke nadbiskupije nije prisutno ni na najvećoj društvenoj mreži Facebooku. Dok su na većini mrežnih stranica osnovni podaci o župi i njezinim aktivnostima dostupni, prisutnost evangelizacijskih i formacijskih sadržaja na mrežnim stranicama župa Zagrebačke nadbiskupije je minimalna. Autori zaključuju da se nedovoljno koriste goleme mogućnosti evangelizacije koje omogućavaju novi mediji, te da će biti nužno pojačati proaktivnost u online svijetu kako bi Crkva pratila suvremene komunikacijske trendove i navike ljudi., This article is analyzing the role and importance of new media in the life of the Church focusing on the possibilities that new media offer to evangelization. The Holy See encourages the use of new media as evangelization tool for years. In this context, this article analyses qualitative and quantitative level of usage of new media in the parishes of the Archdiocese of Zagreb. Applying the scientific method of content analysis, the authors reveal that 40% of parishes in the Archdiocese of Zagreb have their own website. However, majority of websites are not being updated regularly, and 26% of websites don’t include any type of news – neither parish news, nor archdiocesan news. The possibility of interaction with the community, as one of the greatest advantages of digital communication, is not recognized – 65% of websites do not offer any kind of interaction tool, and almost 80% of all parishes in the Archdiocese of Zagreb don’t have an account on the most popular social network site – Facebook. While majority of websites offer basic parish information, the presence of evangelization and formation content is minimum. The authors conclude that the usage of the immense possibilities that new media offer to evangelization is insufficient and encourage intensifying proactivity in the digital world so Church could follow modern communication trends and social habits.

Pojam nove evangelizacije posljednjih je godina u Crkvi u različitim raspravama postao jedan od najčešće upotrebljavanih pojmova. Očito je da ne postoji jednoznačna definicija toga pojma. Postojeće predodžbe vrlo su ovisne o stupnju otvorenosti prema koncilskom poimanju Crkve kao misterija i Božjega naroda. Danas smo, osobito u Europi, svjedoci potrebe za istodobnim ostvarivanjem najmanje triju eklezijalnih strategija: prve evangelizacije - pastoralne skrbi - nove evangelizacije. Ono što današnjega čovjeka koji traži duhovnost može privući i uvjeriti jest živa i aktivna zajednica vjernika. Nova evangelizacija kao samostalan projekt ne može uspjeti, već samo ako se uključi u integralni pastoral župe i zajednice vjernika, ali i tu ako je svojom prihvate svećenici. Bilo bi vrijeme da pola stoljeća nakon Koncila svoje mjesto u evangelizaciji zauzmu i laici. Nastojanja za novu evangelizaciju mogu biti izuzetna prilika za temeljitu obnovu naših župa i zajednica vjernika., The term new evangelisation has over the past few years become one of the most used terms in various discussions in the Church. It is obvious that there is no unique definition of this term. Existing presumptions are very dependent on the degree of openness towards Council perceptions of the Church as a mystery and as God's people. Today, particularly in Europe, we can see the need to simultaneously realise at least three ecclesial strategies: primary evangelisation; pastoral care; and new evangelisation. What is able to attract and convince contemporary man searching for spirituality, it is a live and active community of the faithful. New evangelisation as an independent project cannot succeed unless it becomes an integral part of the pastoral care of the parish and the community of the faithful. It cannot succeed either if it is accepted by the priests only. Haifa century after the Council it would be a time for the laity to take its place in evangelisation. Endeavours in new evangelisation could be an exceptional opportunity for fundamental renewal of our parishes and communities of the faithful.

Odlukom „Universi orbis Ecclesiis“ pape Klementa XIV. bečki dvor i Sv. Stolica sjedinili su 9. srpnja 1773. Srijemsku biskupiju u personalnu uniju sa Đakovačko-bosanskom biskupijom. Objema biskupijama upravljao je jedan biskup – bosanski, koji je stolovao u Đakovu. Iako su iz Pečuške biskupije 30. srpnja 1781. izdvojene i uključene u sastav Bosanske ili Đakovačke i Srijemske biskupije srijemske župe, grad Osijek te Brodska Posavina kao i dio župa Zagrebačke biskupije 12 župa Valpovačkog dekanata ostale su i nadalje u sastavu Pečuške biskupije. Nakon propasti Austro-Ugarske Monarhije Trianonskim ugovorom 1921. južni dio Mađarske, tj. Baranja, pripala je Kraljevini Srba, Hrvata i Slovenaca, ali je ostala dio Pečuške biskupije. Iako je Dekretom Svete kongregacije za biskupe od 30. listopada 1971. područje sjeverne Slavonije i Baranje odcijepljeno od Pečuške biskupije svečano pripojenje Đakovačkoj ili Bosanskoj i Srijemskoj biskupiji zbilo se 22. listopada 1972. u Belom Manastiru, a 29. listopada te godine u Valpovu. Tada su, konačno nakon gotovo dva stoljeća, područja Baranje i Sjeverne Slavonije i pravno (de iure) priključena Đakovačkoj ili Bosanskoj i Srijemskoj biskupiji., By virtue of Pope Clement XIV’s “Universi orbis Ecclesiis” decision, the court in Vienna and the Holy See united the Diocese of Srijem with the Diocese of Ðakovo and Bosnia in a personal union on July 9th, 1773. The Bishop of Bosnia, with Ðakovo as his seat, was at the helm of both of the dioceses. Even though the parishes in Srijem, the town of Osijek, and Bosnian Posavina were separated from the Diocese of Pécs on July 30th, 1781 and integrated into the Diocese of Bosnia or Diocese of Ðakovo and Srijem, along with some of the parishes in the Diocese of Zagreb and twelve parishes in the Deanery of Valpovo, they still remained a part of the Diocese of Pécs. After the collapse of the Austro-Hungarian Monarchy, Hungaria’s southern part, Baranja, became a part of the Kingdom of Serbs, Croats and Slovenes by virtue of the Treaty of Trianon in 1921, but it remained a part of the Diocese of Pécs. Even though the area of northern Slavonia and Baranja was detached from the Diocese of Pécs by a Decree of the Holy Congregation for Bishops on October 30th, 1971, the ceremony of their unification with the Diocese of Ðakovo or Bosnia and Srijem was held on October 22nd, 1971 in Beli Manastir and on October 29th, 1972 in Valpovo. The areas of Baranja and northern Slavonia were then finally legally (de iure) united with the Diocese of Ðakovo or Bosnia and Srijem after almost two centuries.

U Senjsko-modruškoj biskupiji nastalo je u razdoblju jozefinizma 86 novih župa. Jozefinizmom su bili sigurno zadojeni biskup Pijo Manzador (1764.-1773.) i biskup Ivan Krstitelj Ježić (1789.- 1833.). Kad je Ježić preuzeo vodstvo biskupije, ona je brojila 51 župu, a u dugom razdoblju njegova upravljanja biskupijom osnovano je 75 novih župa; na njegov osobni zahtjev država je osnovala 49 župa. U više novih župa podignute su i nove crkve i kuće za župnike. Nema sumnje da je ovo silno umnažanje broja župa bilo na korist općem vjerskom moralnom stanju u biskupiji, osobito nakon što je biskup Ježić 1806. osnovao i biskupsko sjemenište s visokom bogoslovnom školom., Eighty-six new parishes were institutionalized in the diocese of Senj-Modruša during Joseph’s time. Bishops Pijo Manzador (1764- 1773) and Ivan Krstitelj Ježić (1789-1833) were imbued with Josephinism. When Ježić took charge of the diocese there were 51 parishes, and during his long service 75 new parishes were founded; the state built 49 parishes on his personal request. New churches with houses for priests were built in many new parishes. There is no doubt that these numerous parishes were of benefit to the general religious moral state in the diocese, especially when bishop Ježić founded the diocese seminary with Seminary High school in 1806.