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Ovim se člankom želi promišljati o mogućnosti evangelizacije kao inkulturacije u kontekstu postmoderne kulture, polazeći ponajprije od dvaju važnih crkvenih dokumenata u kojima se donekle dotiče ta problematika: pastoralne konstitucije Drugog vatikanskog koncila Gaudium et spes i apostolskog nagovora o evangelizaciji u suvremenom svijetu pape Pavla VI. Evangelii nuntiandi. Uz općenitije određenje kulture kao sveobuhvatnog i specifičnog agensa nekog društva, pitamo se o realnoj mogućnosti kršćanske inkulturacije u tzv. suvremenu postmodernu kulturu ukoliko ista biva obilježena otegotnom različitošću u odnosu na, primjerice, tradicionalne kulture kada je bila donekle moguća misijska inkulturacija (akomodacija) početkom XVII. stoljeća, kako su to radili misionari Robert de Nobili i Matteo Ricci u azijskom području. Ukoliko bi tzv. postmoderna kultura mogla biti obilježena i kao ne‑kultura, zbog njezine kriterijske pluralnosti i njezina nejasnog samovrednovanja nečega mogućega (i kulturalnoga) istinitoga, dobroga i lijepoga, što se ne mora autentično odražavati u zbilji (pače, sasvim suprotno), konstatiramo evangelizacijske poteškoće u pronalaženju spona zbiljske inkulturacije u postmodernom kontekstu. Zato nam se čini dragocjen doprinos pape Franje, koji u svojoj pobudnici Evangelii gaudium naglašava, suvremenoj otegotnoj situaciji usprkos, važnost zauzetoga autentično‑evangelizacijskog, osobnog i konkretnog djelovanja prema svijetu, koji i u postmodernom ozračju dinamično‑varijabilne društvene stvarnosti može iznjedriti tko zna kakve nove spone inkulturacijskog nadovezivanja kršćanske poruke., This article wants to reflect on possible evangelisation as inculturation in the context of postmodern culture by starting with two important documents that touch upon that issue: the pastoral constitution of the Second Vatican Council, Gaudium et spes, and the apostolic exhortation of Paul VI on evangelisation in the contemporary world, Evangelii nuntiandi. Apart from a more general determination of culture as an overall and specific agent in a society, the article poses the question of a real possibility of Christian inculturation into the so‑called contemporary postmodern culture, insofar as it is marked by the aggravating difference in relation to, for instance, traditional cultures that somewhat allowed the missionary inculturation (accommodation) at the beginning of the 17th century, as it has been done by missionaries Robert de Nobili and Matteo Ricci. If the so‑called postmodern culture could be characterised as non‑culture, due to its criteria plurality and its unclear self‑evaluation of something possibly (and culturally) true, good, and beautiful, that does not have to be authentically reflected in the reality (in fact, quite the opposite), the author argues that there are difficulties of evangelisation in finding links of true inculturation in the postmodern context. This is why the contribution of pope Francis is precious. In his exhortation, Evangelii gaudium, he emphasises, despite the contemporary aggravating situation, the importance of dedicated authentic‑evangelisational, personal, and concrete activity towards the world that, even in the postmodern atmosphere of dynamic‑variable social reality, can bring out who knows what kind of new links to which the Christian message might be attached in the sense of inculturation.

Misao iz apostolske pobudnice pape Franje Evangelii gaudium da Crkva »evangelizira i sama biva evangelizirana ljepotom liturgije« vraća nas promišljanju o temeljnom odnosu liturgije kao čina vjere (actus fidei) i evangelizacije, koja izvorište ima u slavlju vjere. Liturgija je sakramentalna u svojem ‘navjestiteljskom‘ dijelu (verbum in celebratione fit sacramentum) kao što je navjestiteljska u sakramentalnom spomenčinu Kristova otajstva. Stoga ovaj rad nastoji rasvijetliti intrinzičan odnos između Verbum i Sacramentum te razlaže misao o Ljepoti koja se, kao događaj spasenja, milosno posreduje u slavlju vjere. Ta su pitanja iznova aktualna u razmatranju mjesta liturgije u životu »Crkve u izlasku«. Liturgija se sve više prepoznaje kao dom Crkve, kao izvorište i susretište s otajstvom vjere, mjesto gdje se vjera milosno daruje, rasvjetljuje, obnavlja i milosno dijeli s braćom u vjeri. Premda joj evangelizacija nije prvotan cilj, liturgija kao mjesto milosnog darivanja vjere uvijek je navjestiteljska, odnosno evangelizacijska., The thought from the apostolic exhortation of Pope Francis, Evangelii gaudium, that the Church »evangelises and is itself being evangelised by the beauty of liturgy« reminds us of the need to reflect on the fundamental relation between liturgy as an act of faith (actus fidei) and evangelisation that has its source in the celebration of faith. Liturgy is sacramental in its »proclamatory« part (verbum in celebratione fit sacramentum) as much as it is proclamatory in sacramental memory‑act of the Mystery of Christ. Therefore, this article will try to cast light on the intrinsic relation between Verbum and Sacramentum and reflect on the Beauty that is, as an event of salvation, gracefully mediated in the celebration of faith. These issues are always current in the home of the Church, as the source of and meeting point with the mystery of faith; the place where faith is gracefully gifted, enlightened, renewed, and gracefully shared with brothers in faith. Although evangelisation is not its primary goal, liturgy as a place of graceful gifting of faith is always proclamatory and, through that, it has impact on evangelisation.

U članku se u četiri koraka prikazuje i analizira vizija Crkve pape Franje. Prvi korak obuhvaća prvi tjedan papinske službe u kojem su naznačene i sadržane gotovo sve bitne točke njegova pogleda na Crkvu. Drugi se korak povezuje s Apostolskom pobudnicom Evangelii gaudium (2013.) u kojoj papa Franjo opširno i na svoj osebujan, osoban i gotovo kolokvijalan način, u pastoralno-kerigmatskom stilu iznosi pogled na Crkvu. Treći se korak sastoji od pogleda na dvije biskupske sinode (Izvanredna sinoda, 2014. i Redovita sinoda, 2015.), odnosno od sinodalnog puta na koji je papa Franjo pozvao Crkvu da promišlja i propituje poziv i poslanje obitelji u Crkvi i suvremenom svijetu, a svoj je rezime našao u Postsinodalnoj pobudnici o ljubavi u obitelji Amoris laetitia (2016.). Četvrti je pak korak Izvanredni jubilej milosrđa, najavljen u buli Misericordiae vultus (2015.). Nije riječ o četirima koracima u strogo sukcesivnom vremenskom značenju, već samo uvjetno o četirima fazama u kojima se na različite načine, u različitim prigodama naglašavaju, ponavljaju, prožimaju i isprepleću iste, odnosno srodne i slične teme, poruke, slike i modeli iz evanđelja koji ukazuju i pozivaju na potrebu pastoralne i misijske preobrazbe po kojoj bi djelo evangelizacije u suvremenom svijetu trebalo biti učinkovitije, vjerno i posve blizu Božjemu naumu milosrđa objavljenom u Isusu Kristu, a Crkva Očev uvijek otvoreni dom, gdje ima mjesta za svakoga »s njegovim tegobnim životom«., The article shows and analyses the vision of the Church of Pope Francis in four steps. The first step encompasses the first week of assuming the pontifical office during which almost all essential points of his view of the Church already came to the fore initially. The second step is related to the Apostolic exhortation Evangelii gaudium (2013) in which Pope Francis presents his view of the Church in a longer, peculiar, personal, and almost colloquial way and in a pastoral-kerigmatic style. The third step consists of the two Synods of Bishops (the Extraordinary one in 2014 and the Ordinary one in 2015), i.e. of the synodal journey on which Pope Francis summoned the Church to reflect on the call and mission of family in the Church and in the contemporary world and that found its resume in the Post-synodal exhortation on love in the family, Amoris laetitia (2016). Finally, the fourth step is the Extraordinary Jubilee of Mercy, announced in the papal bull Misericordiae vultus (2015). There are not exactly four successive steps, but only conditionally discernable four phases that, in various ways and in various occasions, emphasise, repeat, and intertwine the same or similar topics, messages, images, and models from the Gospel. These are pointing to and summoning the need for pastoral and missionary transformation that would make the work of evangelisation in the contemporary world more efficient, faithful, and entirely closer to God’s plan of mercy revealed in Jesus Christ and that would make the Church the Father’s home that is always open and where there is room for everyone with their burdens of life.

Otvarajući Izvanrednu Svetu godinu milosrđa 11. travnja 2015. godine, papa Franjo je potaknuo cijelu Crkvu na dodatno i obnovljeno zauzimanje kako bi Božje milosrđe moglo biti što vidljivije u cijelom njezinu djelovanju. Iz toga nastojanja može se zaključiti da je milosrđe temeljna oznaka pastorala. Zapravo, pastoral bi kao takav trebao uvijek biti u službi Božjeg milosrđa. Jedan od prvih i ključnih elemenata crkvenog djelovanja svakako je navještaj evanđelja. On se ostvaruje na različite načine i u različitim prigodama, no temeljna oznaka toga navještaja, čija bi prednost bila u njegovu konkretnom ostvarivanju, upravo je ukazivanje na Božje milosrđe i njegova aktualizacija u susretu Crkve i svih njezinih članova, a osobito svećenika, jednih s drugima i sa svim ljudima ovoga svijeta. Ovaj rad se, iz teološko-pastoralne perspektive, bavi razradom mogućnosti i način unapređenja pastoralnog pristupa s obzirom na naviještanje evanđelja kako bi stavovi, jezik i djela milosrđa bili što jasnije i što upečatljivije prisutni u životu i djelovanju Crkve., While opening the extraordinary Holy Year of Mercy on April 11, 2015, Pope Francis has prompted the whole Church to additional and renewed efforts in order to make God´s mercy more evident in all ecclesial activities. From this one can conclude that mercy is the main characteristic of pastoral work. In fact, pastoral work, as such, should always be in service of God´s mercy. One of the first and key elements of ecclesial activity is certainly the proclamation of the gospel. This is realised in various ways and in various occasions; however, the main characteristic of this proclamation, whose advantage consists in its concrete realisation, is precisely its directedness to God´s mercy and its actualisation in the encounter of the Church and all its members, and especially priests with each other and with all peoples of this world. This article analyses, from the theological-pastoral perspective, possibilities and forms of improvement of the pastoral approach in relation to the proclamation of the gospel, in order to make attitudes, language, and works of mercy clearer and more significantly present in the life and activity of the Church.

Karitativno djelovanje Crkve vlastiti je dio njezine biti od samih početaka njezina postojanja. Kako tijekom povijesti tako i u današnje vrijeme, Crkva je veoma mnogo činila i čini za siromašne, obespravljene, one koji se, kako u moralnom tako i u materijalnom smislu, nalaze na rubu društva i egzistencije. Današnja društvena situacija i opća kriza potiče i obvezuje Crkvu na dublje promišljanje karitativnog djelovanja i skrbi za siromašne. Svjedoci smo sve češćih prozivanja i prokazivanja Crkve, a posebno crkvene hijerarhije, kao strukture koja, umjesto da bude osjetljiva na siromaštvo, od jadnoga naroda »otima« proračunska i druga sredstva kako bi sebi osigurala što ugodniji status i povlastice. Članak ukazuje na problem nepostojanja sustavnog istraživanja doprinosa Katoličke crkve u Republici Hrvatskoj na području skrbi za siromašne te upozorava na potrebu da se istraživanje intenzivira sustavnim činjeničnim pokazateljima kako u stručnoj tako i u široj javnosti. U prvom dijelu članka u kontekstu crkvenog učiteljstva pojašnjava se odnos evangelizacije i diakonije – caritasa, odnosno djelotvorne ljubavi koja pripada samoj naravi Crkve na način da djelotvorna ljubav – caritas – potvrđuje i utjelovljuje evangelizaciju. Drugi dio pokušava dati što cjelovitiju sliku o onom što Crkva čini za siromašne na nacionalnoj razini preko mreže nad/biskupijskih Caritasa, dok je treći dio posvećen karitativnom djelovanju na području Zagrebačke nadbiskupije. U zaključnom dijelu rada još se jednom naglašava potreba za znanstvenim i multidisciplinarnim proučavanjem te organiziranjem i promicanjem karitativnog rada Crkve u Republici Hrvatskoj., Charitable activity of the Church has been a part of its essence from its very beginnings. Throughout the history and also nowadays the Church has done much for the poor, disempowered, those who are, in both moral and material sense, at the edges of society and existence. Today’s social situation and the general crisis encourage and oblige the Church to reflect more profoundly on its own charitable activity and its own care for the poor. More and more we are witnessing the Church, and especially the Church hierarchy, being accused of being a structure that, instead of being sensitive for the poor, »deprives« the poor people of the budgetary and other means so that it might secure a more comfortable status and privileges for itself. The article points out the problem of nonexistence of systematic research of the contribution of the Catholic Church in the Republic of Croatia in the area of care for the poor and emphasises the need to intensify such research with systematic factual indicators in both professional and wider public. The first part of the article explains, in the context of the Church Magisterium, the relationship between evangelisation and diakonia – Caritas, i.e. active love, which belongs to the very nature of the Church in the way that active love – Caritas – confirms and embodies evangelisation. The second part tries to present a wholesome image of what the Church does for the poor on the national level through the network of Arch/diocesan Caritas, while the third part discusses charitable activity in the area of the Archdiocese of Zagreb. The final part emphasises once again the need for scientific and multidisciplinary research and for organising and promoting charitable work of the Church in the Republic of Croatia.

Tema obitelji bitan je dio crkvenoga rada i o njoj je govorio papa Benedikt XVI. na svome pastoralnom posjetu Hrvatskoj povodom Prvoga nacionalnog dana hrvatskih katoličkih obitelji. Pisac u članku, služeći se metodom pastoralne prosudbe, raščlanjuje Papine govore u tome vidu i upućuje na njihov teološko-pastoralni odjek. U prvome dijelu prikazuje stanje obitelji u surječju suvremenoga raslojenog društva i kulture upućujući na poteškoće s kojima se suočava suvremena obitelj. Potom govori o poslanju obitelji u društvu i njezinu doprinosu razvitku i napretku društva. U trećem dijelu posvješćuje evangelizacijsko poslanje obitelji u društvu s osobitim osvrtom na Papine govore tijekom posjeta Hrvatskoj i njihovoj važnosti za pastoralni rad., The family is an important part of the mission and the activity of the Church, and as such it was the subject of pope Benedict XVI speeches, during his pastoral visit to Croatia, in occasion of the First national day of Croatian catholic families. The author, applying the method of pastoral judgement, analyses Pope’s words in this sense, and points to their theological and pastoral echo. The first part presents the condition of the family in the context of the contemporary disintegrated society and culture, pointing to the difficulties that a contemporary family encounters. Subsequently, he discusses the mission of the family in the society, and its contribution to the development and to the progress of the society. In the third part he actualises the evangelisational mission of the family in the society, with a particular view to Pope’s speeches during his visit to Croatia, and their importance for pastoral work.

Na tematski izbor članka autora je potaknula konstatacija povjesnikâ da je pitanje odnosa prezbitera i kateheze dosad neistraženo pitanje, unatoč njegovoj trajnoj aktualnosti kako u prošlosti tako i u suvremenosti. Autor polazi od hipoteze da se prezbiterov identitet i identitet kateheze koja se ostvaruje u župnoj zajednici nalaze u recipročnom odnosu. Poveznica toga reciprociteta nalazi se u prezbiterovu katehetskom ministeriju. Ta recipročna poveznica uvjetovala je strukturu ove teološko-katehetske rasprave. Zato je članak podijeljen na tri dijela. U prvom dijelu razmatra se, s teološkog i psihoantropološkog motrišta, prezbiterov identitet u cjelini njegove trostruke službe (tria munera). U drugom dijelu nastavlja se razmatrati prezbiterov identitet u odnosu na identitet suvremene kateheze. U trećem dijelu promišljanje o prezbiterovu identitetu usredotočuje se na župnu zajednicu kao mjesto kateheze, i na prezbiterovo specifično katehetsko obilježje u profilu katehete katehetâ. U zaključku se ističe doprinos ove rasprave, a to je obrazloženje da su uspjesi i kriza identiteta suvremenoga prezbitera u uzročno-posljedičnoj povezanosti s uspjesima i krizom suvremene župne kateheze. U zaključku se također opisuju zadatci prezbitera kao katehete katehetâ. Opisani zadatci otvaraju perspektive kako prezbitera tako i župne zajednice., When choosing the topic of this article the author was inspired by claims made by historians that the question of relations between presbyters and catechists have to date not been investigated despite this issue being current in the past and now in the present. The author founds his hypothesis on the identity of the presbyter and that of the catechist which are realised in the parish community in a reciprocal relationship. The bond between that reciprocity lies in the presbyter’s catechistic ministry. That bond of reciprocity shaped the structure of this theological-catechetic debate. That is why the article is divided into three parts. In the first part, it takes a theological and psychoanthropological view of the presbyter’s identity overall – in consideration of its threefold ministry (tria munera). The second part of the article continues to observe the presbyter’s identity compared to the identity of contemporary catechists. The third part of the article dwells on the presbyter’s identity and is focussed on the parish community as a place of catechesis as well as the presbyter’s specific catechistic feature in the catechistic profile of catechists. In conclusion the author stresses the contribution of this debate by explaining that the successes and crisis of identity of contemporary presbyter’s are dependently connected to the successes and crisis of modern parish catechists. In conclusion the author describes the duties of the presbyter as a catechist of catechists. The duties described open a view of the presbyter and of the parish community.

U crkvenom kontekstu važna je međusobna povezanost evangelizacije i odgoja. Stoga cjelovit kršćanski odgoj uvijek vodi otvaranju prema vjeri, kao što pokazuje već najranija kršćanska tradicija. Danas se u kršćanskom odgoju mladih nerijetko uočava podvojenost: naglašava se i odgaja emotivnost i ono što je specifično "ljudsko", ali se ne odgaja za izbor vjere u Isusa Krista. Papa Benedikt XVI. poziva nas da se "od sna prenemo" kako bi crkveni odgoj bio sukladan svojoj izvornoj biti te uvijek usmjeravao prema susretu s Gospodinom. Danas smo suočeni s velikim i neizbježnim izazovom i hitnom zadaćom odgoja. Papa je to istaknuo u brojnim prigodama, npr. u Pismu Rimskoj biskupiji, na talijanskom Nacionalnom kongresu u Veroni, u govoru salezijancima na njihovom Općem saboru i u govoru na Katoličkom sveučilištu u Washingtonu. Autor podsjeća na papine putokaze za specifične naslovnike: mlade, obitelj, školu i masmedije. Papa govori prvenstveno kao pastir, a ne kao pedagog. U središte stavlja ljudsku osobu, odgoj za istinu, slobodu i djelatnu kršćansku ljubav. Cjelovit odgoj ne može se ostvariti samo teoretskom podukom, nego svakodnevnim primjerom suživota i međusobnog susreta., Within the context of the church the interconnection of evangelization and education is very important. Therefore, a comprehensive Christian education always leads to an openness to the faith, as evidenced by early Christian tradition. Today, within Christian education of young people there is some ambivalence: on the one hand there is an emphasis on emotions and all that is specifically "human", but there is a lack of education for a choice of faith in Jesus Christ. Pope Benedict XVI invites us to "awake" in order for religious education to remain consistent with its original nature and directed towards an encounter with the Lord. Today we are faced with a great challenge and an inevitable and urgent need for education. The Pope mentioned this on numerous occasions, for example in his letter to the diocese of Rome, to the Italian National Congress in Verona, in a speech to the Salesians at their General Council and in a speech at the Catholic University in Washington. The author recalls the Pope's directions to youth, families, schools and mass media. The Pope speaks primarily as a shepherd and not as a teacher. He gives special attention to the human person, education for truth, freedom and an active Christian love. A comprehensive education can not be achieved only by theoretical instruction, but through daily example of coexistence and mutual encounters., Im kirchlichen Kontext ist der Zusammenhang von Evangelisierung und Erziehung sehr wichtig. Eine ganzheitliche christliche Erziehung führt deswegen immer zur Öffnung für den Glauben, wie das schon die früheste christliche Tradition zeigt. Heute wird in der christlichen Erziehung nicht selten bestimmte Spaltung bemerkbar: auf der einen Seite werden emotive Seite und das spezifisch "Menschliche" betont und erzogen, es wird aber nicht zur Auswahl des Glaubens in Jesus Christus erzogen. Der Papst Benedikt XVI. ruft uns,"aus dem Schlaf zu erwachen", damit die kirchliche Erziehung ihrem ursprünglichen Wesen entspräche und immer auf die Begegnung mit dem Herrn gerichtet wäre. Wir stehen heute vor einer großen und unausweichlichen Herausforderung sowie vor einer urgenten Notwendigkeit der Erziehung. Der Papst hat das bei verschiedenen Gelegenheiten hervorgehoben, wie z.B. in dem Brief an die Römische Diözese, am italienischen Nationalkongress in Verona, in der Ansprache an die Salesianer bei ihrer Generalversammlung sowie in der Rede auf der Katholischen Universität in Washington. Der Autor macht auf verschiedene Wegweisungen des Papstes aufmerksam, die er an spezifische Adressaten gerichtet hat, wie z.B. an Jugendliche, Familie, Schule und Massmedien. Der Papst spricht vor allem als Hirte, und nicht als Pädagoge. Ins Zentrum stellt er menschliche Person, Erziehung für die Wahrheit, für die Freiheit und für die tätige christliche Liebe. Eine ganzheitliche Erziehung kann nicht nur durch theoretische Unterweisung, sondern durch alltägliches Beispiel des Zusammenlebens und in gegenseitiger Begegnung erzielt werden.

U slovenskim javnim školama nema vjerske nastave. Ta specifična situacija potaknula je razvitak vjeronauka u župama. Članak ukratko prikazuje razvoj kateheze u Sloveniji od 1952. godine, kada je ukinut vjeronauk u svim školskim prostorima, do danas. On ukazuje na bitne smjernice Općeg sabora Crkve u Sloveniji za katehezu koji predlaže promjene njenih obilježja od doktrinarnih prema evangelizacijskima: kateheza se postavlja u okvir nove evangelizacije, glavna pozornost okreće se od djece prema odraslima, ne predviđa se većinska kršćanska praksa, od kateheze učenja prelazi se na katehezu koja traži odgovore na životna pitanja u svjetlu vjere. Promatrajući promjene društvenog tkiva u posljednjih nekoliko godina, katehetski simpozij 2009. godine potvrđuje opravdanost takvih smjerenica., In Slovenia, there is no religious instruction in public schools. This specific situation has caused the development of religious instruction in parishes. This paper briefly shows the development of catechesis in Slovenia from 1952, when religious instruction was abolished from all schools, to this day. The article brings important directives of the General Council of the Church in Slovenia for catechesis that propose a change in direction from a doctrinal based catechesis to an evangelizing catechesis: they place catechesis within the framework of the new evangelization, they place the main emphasis on adults instead of children, they do not assume a majority Christian practice and they recommend a catechesis which seeks answers to existential questions in the light of faith, instead of a catechesis which merely teaches. The Catechetical symposium in 2009 which gave an overview of the social trends and changes in the last few years, confirms the validity of such orientations., In Slowenien gibt es in den öffentlichen Schulen keinen Religionsunterricht. Diese spezifische Situation hat die Entwicklung des Religionsunterrichts in den Pfarreien zur Folge. In diesem Artikel wird die Entwicklung der Katechese in Slowenien von dem Jahre 1952, als der Religionsunterricht in allen Schulräumen aufgehoben wurde, bis heute kurz dargestellt. Es werden wesentliche Richtlinien des Allgemeinen Konzils der Kirche in Slowenien für die Katechese dargestellt, in welchen Änderungen in der Ausrichtung der Katechese von einer doktrinären zu einer evangelisierenden Katechese vorgeschlagen werden. Die Katechese wird da in einen neuen Rahmen der Evangelisierung gestellt; die Hauptaufmerksamkeit wird von den Kindern auf Erwachsene verschoben; die christliche Praxis wird bei der Mehrheit der Bevölkerung nicht vorausgesetzt; von einer Lern-Katechese wird zu einer Katechese übergangen, die Antworten auf Lebensfragen im Lichte des Glaubens sucht. Das katehetische Symposium im Jahre 2009, nach der durchgeführten Betrachtung der Veränderungen in der Gesellschaft in den letzten Jahren, bestätigt die Richtigkeit solcher Ausrichtungen.

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.

U članku se ponajprije svraća pozornost na složenost religijskopedagoško-katehetskog istraživanja te ukazuje na čimbenike koji otežavaju prikaz aktualnih pitanja religijske pedagogije i katehetike. To su prije svega kontekstualno obilježje discipline i interdisciplinarni karakter njezina istraživanja. Unatoč spomenutim poteškoćama nastoji se dati promišljen i utemeljen pregled najaktualnijih tema i tendencija na svjetskoj razini, iako je težište ipak na literaturi četiriju glavnih zapadnoeuropskih jezika. U religijskoj pedagogiji i katehetici uočljivo je nastojanje da se standardiziraju dosadašnja postignuća i otvore nove perspektive, obilježene sučeljavanjem s novim povijesnim i kulturološkim izazovima, među kojima je najznačajniji religijskopedagoški rad u uvjetima radikalne dijaspore i rastućeg svjetonazorsko-religioznog pluralizma, posebno na tradicionalnim kršćanskim prostorima. Aktualna pitanja religijske pedagogije i katehetike na hrvatskom jezičnom području, o kojima se govori na kraju članka, najvećim su dijelom određena društveno-političkim promjenama iz 1990. godine, a tretiraju: uvođenje i usustavljenje vjeronauka kao školskog predmeta, novo definiranje i profiliranje župne kateheze, razjašnjavanje međusobnog odnosa tih dvaju mjesta religioznog odgoja i učenja, novi profil vjeroučitelja, njihove duhovnosti i profesionalnih kompetencija, vjeronaučnu didaktiku i metodiku, pitanje planova i programa te udžbenika i katekizama za vjeronauk i katehezu. Bilješke ovog članka donose vrijedne indikacije koje mogu poslužiti kao putokaz za daljnja istraživanja o mnogim pitanjima i temama koje su ovdje naznačene., The article first reflects upon the complexity of religious-pedagogical catechism research and points out factors that thwart the presentation of current issues relating to religious pedagogy and catechism. These are above all contextual features of the discipline and the inter-disciplinary nature of religious-pedagogical-catechism research. Despite the said difficulties, the author attempts to offer the thought and a founded review of the most current topics and tendencies at a world level even though literature of the four main Western European languages is stressed. The presentation begins with the hypothesis that the transition between from the 20th to the 21st century in religious pedagogy and catechism was the motivation for numerous editions that endeavoured to standardise the achievements, consolidate scientific discipline and offer a contemporary overview of religious-pedagogy catechism topics and issues and as such, open new perspectives that vitally determined its profile in the present but even more so to determine its future. At large Continental and world conferences of experts and in catechism publications, discussions are presented of current issues of this scientific discipline that are featured with facing new historical and cultural challenges, amongst which the most significant is religious pedagogical work in conditions of radical Diaspora and a growing pluralism of religious affiliation, particularly in traditionally Christian regions. Experts point to the possibility of changes in catechism paradigms and traces of new models of catechism that is appropriate to the new, »post-Christian« missionary context. In that regard, it is particularly significance is given to the question of Evangelisation and revision and updatedness of Catechumenical forms of Christian initiation. The notion of multi-cultural social contexts and religious pluralism imposes new religious pedagogical tasks such as those concerned with teaching tolerance and dialogue and ecumenical inter-religious and inter-cultural teaching. New thought about thefundamental content of the Christian proclamation is also evident as is,facing the challenges of modem society that is defined as a »social study«. The article points out new accents in research that are directed to those involved in religious instructions, education and catechism listing numerous other projects and topics that are being worked upon. These include: scientific theory of religious pedagogy, the history of catechism, catechism and/or religious pedagogy, comparative religious instructions, reforms in studies for religious instructions teachers, new meaning to aesthetic teaching, the role of symbols and myths in religious communication, psychology, social and religious meaning of rituals and a new awareness of the catechism dimension of the Liturgy itself, religious-pedagogical meaning of Church space, new thought about the principles and didactic correlation, pastoral care of the young, family catechism, bio-ethical issues and dialogue with natural sciences, relations toward the media, the use of new media and multi-media halls, creativity, complete learning, open lessons, evaluation and attention to acute social issues and hot social problems. Current issues of religious pedagogy and catechism in the Croatian regions, which the article refers to in the end, was on the most part determined by social-political changes in 1990, and are treated as follows: introducing and establishing religious instructions as a school subject, new definitions and profiles of parochial catechism, explanation of mutual relations of the two places in religious instructions and teaching, new profile of religious instructions teachers, their spirituality and professional competencies, religious instructions didactics and methodology, questions of planning and programmes and text books and catechism for religious instructions and catechism. Notes in this article contain valuable indications that can serve as a signpost for further research about many issues and topics that the article touches upon.

U duhu Drugoga vatikanskog koncila i na temelju novog Zakonika kanonskog prava (1983.) u Crkvi je sve više rasla svijest o potrebi korjenitijih promjena i određenih župnih pastoralnih struktura. To se odnosi i na formiranje posebnih tijela, odnosno vijeća, koja omogućuju veće uključivanje vjernika laika u život i djelo župne zajednice. Osim župnog pastoralnog vijeća, od osobite je važnosti i župno ekonomsko vijeće, koje bi savjetom i djelom trebalo surađivati sa župnikom u upravljanju vremenitim dobrima. To je u demokratskom društvu tim potrebnije što su vjernici postali sve osjetljiviji i na način trošenja svoga doprinosa, odnosno, tzv. crkvenoga novca i očekuju transparentnost u poslovanju. Autor polazi od tvrdnje da je uloga župnoga ekonomskog vijeća nužno uvjetovana od što ispravnijega shvaćanja bîti i poslanja Crkve. To u prvome redu znači da bi se župno ekonomsko vijeće u misionarskoj situaciji u kojoj se Crkva našla, osim prema obnovi ili izgradnji crkvenih objekata i potrebama bogoštovlja, trebalo usmjeriti prema većem praćenju cjelokupnoga pastoralnog plana župe, koji bi trebao biti više evangelizacijski usmjeren, i traženju načina da ga se i financijski podrži. Stoga je od temeljne važnosti da župa ima svoj pastoralni plan i program koji ide za zauzetijim okupljanjem svih ljudi, jačanjem župnoga zajedništva i novom evangelizacijom za zahvaćanje novih ili distanciranih vjernika te da župno ekonomsko vijeće senzibilizira župljane za pomoć pri njegovom ostvarenju. To se ne odnosi samo na osiguranje prostora i sredstava ili, posebice, na uzdržavanje župnika, već i na ulaganje u župne animatore za razne segmente župnoga pastorala, bez čega nema suvremene župne zajednice. Ako župljani vide da se novčana sredstva ulažu u prave planove i ljude koji vode prema stvaranju 'novog lica' župne zajednice, bit će motiviraniji da pridonose njihovom ostvarenju. Donoseći nove pastoralne smjernice za rad župnoga ekonomskog vijeća, ovaj rad pokazuje njegovu novu i sve značajniju ulogu u planiranju i ostvarivanju pastoralnih planova župne zajednice. Dakako, to pretpostavlja i prementalizaciju, kako župnika, tako i ostalih vjernika, osobito župnih vijećnika, kako bi se moglo doći do većega povjerenja, suradnje i suodgovornosti sviju, osobito odgovornijih župljana, kao što su članovi župnoga pastoralnoga i ekonomskog vijeća., In the spirit of the Second Vatican Council and on the basis of the new Code on Canon Law (1983) there has been a growing awareness of the need for radical changes in certain pastoral structures. This is related to the formation of special bodies, that is to say councils, which will ensure generously proportioned participation of the lay faithful in the life and work of a parish community. Except for the pastoral council, the parish economic council is also of the great importance. It would provide advice and help parish priests with the administration of the material goods. The importance of the economic council in democratic societies is increasing, for the faithful are getting more and more sensitive about the way their donations – the money given to the Church - are spent, and there is a greater need for transparency in the administration of this money. The author starts with the statement that the role of the parish economic council is highly determined by the correct interpretation of the very essence and mission of the Church. This means in the first place that in the missionary circumstances in which the Church has found itself, besides rebuilding and construction of churches and the Eucharist , the economic council should direct its efforts towards pastoral work in the parish, which should be more evangelical and provide the necessary financial support to. It is therefore of the greatest importance that a parish has its own pastoral plan and programme, which would support more active participation of parishioners, enhance their spiritual union and new evangelisation aimed at catching the attention of the new or yet not engaged faithful. The council should also increase responsiveness of parishioners to make them support and help in the realisation of pastoral programmes. This does not mean the council should only provide the necessary room and means, or wages for the parish priest, it should also organise parish animators for different segments of pastoral work, for there is no modern parish community without them. If parishioners see that their money is invested in valuable programmes and in people who lead to creation of the “new face” of their parish community, they will be more motivated to give their own contribution. By providing the new guidelines for the work of the parish economic council, this article shows the new, more significant role of this council in the planning and realisation of pastoral work in a parish community. This, of course, means special preparations of parish priests and the other faithful as well, particularly the members of the council, for the purpose of increasing the confidence, cooperation and joint responsibility of everybody involved, especially the parishioners with greater responsibility, such as members of pastoral and economic councils.

Dok je u dugom povijesnom razdoblju priprema na sakramente i liturgijski život bila gotovo isključiva zadaća kateheze, danas je, pod utjecajem povećanja dekristijanizacije, novim usmjerenjima obnove kateheze i drugim utjecajima, prisutniji govor o problemima i teškoćama vezanim uz njihov odnos negoli o međusobnom pozitivnom utjecaju. Ovaj rad, podijeljen u tri dijela, polazi upravo od problema vezanih uz suodnos liturgije i kateheze uzrokovan mogućim krivim interpretacijama toga odnosa. U drugom, središnjem dijelu, istaknuti su neki od temeljnih zadataka za liturgijski odgoj, gdje je prije svega važno usvojiti Koncilsko shvaćanje vjerskog odgoja čija je zadaća uspostavljanje jedinstva i uvođenje u cjelovito iskustvo kršćanske vjere i crkvenog postojanja: naviještanja, služenja, slavlja i zajedništva. Odgoj vjere bit je sve katehetske djelatnosti gdje slavljenička dimenzija kao i veza između liturgije i života imaju važnu ulogu. Nekoliko konkretnih prijedloga za našu katehetsku praksu pronalaze svoje uporište kako u teoretskom promišljanju također i u Planu i programu za župnu katehezu., While preparation for sacraments and liturgical life used to be the task of catechesis for a long period in the past, nowadays the influence of growing de-Christianisation, new tendencies in the renewal of catechesis and other influences insist more on problems and difficulties related to catechesis and liturgy, and less on their positive mutual influence. This article, divided into three parts, starts with the issues related to the relationship between liturgy and catechesis, which are the consequence of the possible wrong interpretations of this relationship. The second, central part points out some of the basic objectives of liturgical education, where it is, above all, important to acquire the Council conception of religious education that has the task to establish unity and provide the introduction into the full experience of Christian faith and Church life: preaching, service, celebration and communion. Education in faith is essential for all the catechetical activities where dimension of celebration and the connection between liturgy and life play an important part. Some concrete proposals for our catechetical practice are based on theoretical reflection, as well as on Plan and program of the parish catechesis.

Već cijelo desetljeće vjeronauk je u Hrvatskoj sastavni dio odgojno obrazovnog sustava, no još uvijek je mnogo konfuzije glede njegova identiteta i doprinosa u ostvarivanju odgojnih ciljeva škole. Autorica analizira identitet vjeronauka, artikulirajući njegovu kulturnu, odgojnu i evangelizacijsku fizionomiju. Vjeronauk kao školski predmet na području kulture i odgoja ima specifičnu i neupitnu vrijednost bez koje škola ne bi bila u stanju ostvarivati svoju temeljnu zadaću – integralni odgoj čovjeka. Vjeronauk želi doprinijeti u vraćanju školi njene urođene odgojne zadaće, gdje informacija postaje kultura, a kultura je u službi čovjeka i promicanja ljudskih, civilizacijskih i duhovnih vrednota. Vjeronauk nudi mogućnost da vjera na odlučan način uđe u dinamičnu kulturnu razmjenu u susretu i dijalogu s kulturom u školskom ambijentu. Inkulturirati vjeru i evangelizirati kulturu – to je obzorje kojeg se vjeronauk ne smije odreći., Der Religionsunterricht ist in Kroatien schon seit einem Jahrzehnt ein Bestandteil des Erziehungs- und Bildungssystems. Trotzdem gibt es noch immer viel Verwirrung im Hinblick auf seine Identität und seinen Beitrag zur Verwirklichung der schulischen Erziehungsziele. Die Autorin analysiert die Identität des Religionsunterrichts, indem sie seine Kultur-, Erziehungs- und Evangelisationsphysiognomie artikuliert. Der Religionsunterricht als schulisches Fach weist einen spezifischen und zweifellosen Wert auf dem Kultur- und Erziehungsgebiet auf, ohne den die Schule nicht imstande wäre, ihre Grundaufgabe – integrale Erziehung des Menschen zu verwirklichen. Der Religionsunterricht will dazu beitragen, so daß die Schule ihre eingeborene Erziehungsaufgaben, wo die Information zur Kultur wird und die Kultur im Dienst des Menschen und Fördern menschlicher, Zivilisations- und geistiger Werte wieder gewinnt. Der Religionsunterricht bietet die Möglichkeit, für den Glauben entschlossen in den dynamischen gegenseitigen Kulturaustausch im Begegnen und Dialog mit Kultur im schulischen Ambiente einzutreten. Den Glauben zum Kulturbestandteil zu machen und die Kultur zu evangelisieren – das ist ein Horizont, auf dem der Religionsunterricht nicht verzichten dürfte.

S II. vatikanskim saborom Crkva započinje novi govor o braku i obitelji. Sabor daje novu sakramentalnu teologiju braka utemeljenu na pojmu bračnog saveza. Brak se više ne shvaća kao ugovor već kao "savez u kome se muškarac i žena uzajamno darivaju i prihvaćaju" ili kao zajednica života i ljubavi. Druga značajka novije crkvene teologije je naglašavanje daje brak temelj obitelji, kao i naglašavanje jednakosti između muškarca i žene. Treća novina crkvene teologije kad je riječ o obitelji, jest naglašavanje njezine evangelizacijske uloge u današnjem sekulariziranom svijetu. Obitelj bi trebala u takvom svijetu postati "srce nove evangelizacije". U kršćanskoj obitelji odvija se dvostruka evangelizacija: svi članovi istovremeno evangeliziraju i bivaju evangelizirani. Ivan Pavao II. ističe da poslanje supružnika i obitelji ima osobito mjesto "i to snagom milosti koju su primili u sakramentu". To "poslanje valja staviti u službu izgradnje Crkve i kraljevstva Božjega u povijesti". Kršćanska obitelj treba naviještati radost Evađelja života, štititi i promicati život nesebično rađajući i odgajajući svoju djecu za vrednote Crkve i društva. Tako se iznutra ostvaruje evangelizacijska uloga obitelji. Obiteljska ljubav se širi i ima razumijevanja za sve potrebne, za sve potrebe Crkve i društva kako bi posvuda zavladao evanđeoski duh i kako bi se već na zemlji počelo ostvarivati Kristovo kraljevstvo "pravednosti, ljubavi i mira"., With the Second Vatican Council a new talk about marriage and family begins. The Council gives a new sacramental theology of marriage founded on the concept of marital covenant. Marriage is no longer regarded as a contract but as "a covenant in which man and wife mutually exchange gifts and accept each other" or as a community of life and love. The second characteristic of recent church theology is emphasizing that marriage is thefoundation qffamily and that mari and wife are equal. The third novelty of church theology, speaking about family, is pointing out its evangelising role in today's secular world. In such a world family should become "the heart of new evangelisation". In a Christian family double evangelisation takes place: ali the members evangelise and at the same time are evangelised. John Paul II. points out that the mission of marriage partners and family has a special position "gained by the power of grace they received in the sacrament". This "mission should be put at the service of Church development and God's kingdom in history". A Christian family should announce the Gospel's joy of life, protect and promote life giving birth unselfishly and bringing up their children for the values of Church and society. In this way evangelising role of family is realized from within. Family love spreads and has understanding for ali people in need, for ali needs of Church and society so that evangelic špirit would begin to reign and Christ's kingdom of "justice, love and peace" would start realizing on the earth already.

The question of evangelization has become a pastoral problem which has been particularly discussed on the V and VI symposia of the Council of European bishops’ conferences (CCEE) in Rome during 1982 and 1985. The Apostolic instruction of Paul VI: »Evangelii nuntiandi-«, speaks specifically about evanglization in the second chapter under the title: »-What does announcing the Gospel mean?« In order to approach the »second evangelization of Europe«, (this includes our territo ry as well), we first of all must look a t the present situation our Church finds itself in. To toe sure, th e pressing problems of secularization and atheism fall into this situation. The consequences of secularization can toe seen amongst us in an increasing drop in Mass attendance, privatization of religion, disassociation from the Church and in the fact th a t the family is no longer the center of religious life. Rapid migration from villages to cities has also contributed to this as well as the oonsumenist mentality. Atheism is present in all forms, especially pratical atheism. This is the »spiritual dullness« which destroys man’s fundamental values. The Church is called to undertake this »second evangelization« precisely under these circumstances.

Ovaj članak ne pretendira da bude izvještaj o evangelizatorskom radu raznih skupina u Crkvi, nego izlaže teološku analizu mogućnosti za evangelizacijsku ulogu tih skupina. Skupine naime o kojima je ovdje govor tek su u početnom klijanju, a ne u zrelom stvaralačkom radu; ne može se izravno iz iskustva govoriti o njihovoj ulozi u evangelizaciji. Pokušat ćemo stoga pokazati njihovu teološku opravdanost i znakovitost u suvremenoj Crkvi. Iz takvog analitičkog pogleda moći ćemo na koncu napraviti sintezu o budućnosti evangelizacije koja bi se temeljila na ovakvim skupinama., Im dem vorliegendem Artikel wird zuerst der Begriff »Evangelisation« analysiert und dann das Verständnis von Basisgemeinden herausgear- beitet. Danach wird ein Bericht über die Entstehung der Basisgemeinden in der Kirche der Welt gebracht. Im dritten Teil werden die Ursachen und Anlässe zur Enstehung von Basisgeminden hervorgehoben. Am Ende des Artikels wird eine Synthese gemacht, aus der herausgeht, dass die verschiedenen Gruppen innerhalb der Pfarrei, die unter der Koordination von Pfarrer arbeiten, grosse Chance für die Evangelisation der Kirche von heute bedeuten.