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Growth in the maturity of faith, as one of the fundamental elements of the Christian life, is directly related to pastoral activity, particularly catechesis. Therefore, pastoralcatechetical dynamics, especially those of a parish nature, should necessarily contribute to permanent progress toward an increasingly mature faith in all dimensions of life. Many current indicators point to a genuine crisis not only of maturing in faith, but also of the beginning of that process in general, and in the actual decision to grow in faith. In this regard, certain areas of pastoral activity and catechesis with adults represent some of the most challenging and complex to actualize nowadays. In addition, the community, as an essential factor, is recognized not only as a reality on the path to progress, but often also as a challenging factor in terms of the representation of the environment of mature religious life. This article aims to distinguish the theologicalpastoral essential prerequisites for pastoral activity and catechesis with adult believers in the context of the community. These prerequisites primarily concern important elements of the structural relationship between a believer and the Christian community with respect to the progress in the maturity of the faith of both the person and the community. This discernment addresses some current aspects of the relevant topic, where more successful realization in today's social and pastoral contexts can aid the maturation process in faith. [ABSTRACT FROM AUTHOR]

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Autor u ovom članku obrađuje problem kriza vjere nekada i danas te uzroka i mogućih rješenja tih kriza koje je kršćanstvo ponudilo u svom povijesnom hodu. Nakon što je protumačio da se pod krizama vjere podrazumijevaju poremećaji u životu pojedinca ili zajednice, istaknuo je da postoje unutarnji i vanjski uzroci kriza vjere. Potom se je osvrnuo na nekoliko najtipičnijih situacija koje su uzrokovale krize vjere tijekom povijesti Crkve. Krivovjerja su bila najveće ugroze vjere iznutra, a progoni vjernika i Crkve u prvim stoljećima predstavljali su izvanjske napade na vjeru globalnih razmjera, a napose progoni od polovice 3. stoljeća. Kao ilustraciju iznio je osvrt sv. Ciprijana, koji je istaknuo da krize vjere u Crkvi mogu nastati uslijed napada izvana, ali je još gore ako nastanu uslijed nejedinstva i raskola koji zahvaćaju Crkvu iznutra. No, osim krivovjerja i raskola, vjeru je iznutra rastakao i grijeh i grešan život mnogih vjernika, što je dovodilo u krizu druge vjernike na koje je grijeh djelovao sablažnjivo. Autor je mišljenja da se krize vjere događaju uvijek iznutra, odnosno kada duša napušta Boga kao svoj temelj, pa i onda kada im impuls dolazi izvana. S druge pak strane, istaknuo je da Sveto pismo često stavlja pred oči vjeru koja dovodi do krize, ali krize shvaćene kao izbor, razlučivanje, izabiranje i odluka. Takvim se krizama služio Isus u svome djelovanju i navještaju, a vidljive su i u mnogim događajima Starog zavjeta. No Isusu tim krizama nije želio dovesti do nevjere ili bezboštva, već naprotiv, izgraditi vjernike za autentičnu, osobnu i čvrstu vjeru. Autor je mišljenja da bi to trebao biti put nadilaska i krize vjere našeg vremena, koja se ne može nadići samo obnovom ili promjenom struktura nego obnovom izravnog i živog zajedništva sa živim Bogom.

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Copyright of Obnovljeni zivot is the property of University of Zagreb, Society of Jesus and Faculty of Philosophy & Religious Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Članak je prošireno te izvorima i literaturom opremljeno predavanje pod naslovom »Je li papa Franjo katolik?«, održano 21. travnja 2021. godine na društvenim mrežama Hrvatskoga nadzemlja, službenog projekta Ureda za mlade Splitsko-makarske nadbiskupije. Autor u članku pokazuje i dokazuje da pitanje »Je li papa Frano katolik?« boluje od medijskog senzacionalizma, s jedne strane, i neutemeljenog i pretjeranog žara za obranom crkvenoga nauka i discipline od, ipak, etički opravdanoga, teološki neupitnoga i ekleziološki prihvatljivoga drukčijeg katoličkog stila i mentaliteta pape Franje, s druge strane. U tom smislu autor u članku predstavlja neke povijesne primjere, upućuje na crkvene učiteljske izvore, posebno na nauk Drugoga vatikanskog koncila, iznosi kritičke teološke analize i nudi prikladne teološke argumente pomoću kojih se razabiru prava narav i motivi zabrinutosti crkvenih kritičara pape Franje. Volja za »osvajanjem prostora Crkve« i čuvanjem statusa quo, ustrajavanje na plitkom uvjerenju »da se tako uvijek radilo«, okamenjeni mentalitet koji odbija poziv na obraćenje i misijsku preobrazbu crkvenih struktura i pastoralnog djelovanja otkrivaju se kao glavne zapreke u prihvaćanju drukčijeg stila, novih gestâ i nekih izjava pape Franje koji ga nedvosmisleno potvrđuju zrelim plodom koncilske obnove Crkve i istinskim darom Duha Svetoga Crkvi koja »u vlastitom krilu obuhvaća grješnike te je u isti mah i sveta i potrebna čišćenja – neprestano kroči putem pokore i obnove« (Lumen gentium, 8).

Starting from the experiential meaning of the term “scandal” and its Old Testament concept, the author explores Paul’s original texts in which the verb σκανδαλίζω and the noun σκάνδαλον and their synonyms λίϑος προσκόμματος and πέτρα σκανδάλου appear. The paper is divided into two parts based on the uses of verb or noun. The first part examines the texts of 1 Cor 8:13, 2 Cor 11:29 and Rom 14:21; and the second part examines the texts 1 Cor 1:23, Gal 5:11 and Rom 9:33; 11:9; 14:13; 16:17. Verbal use refers to scandal as a free (un)intentional human activity that results in doubts, entanglements, and deviations from the right path, and blocks the process of salvation. If it is a peripheral reality for salvation (rituals, food), it should be given up, and any scandalous action that occurs due to the correct immersion in God’s saving plans is not scandalous simply because it results in false and hypocritical scandal. For the scandal of God’s saving plans in their historical realization, culminating in the cross of Jesus Christ, Paul uses the noun. This scandal is inevitable because of wrong human standards applied to God and his saving activity. In the conclusion, the author summarizes the results of the research, emphasizing that Paul approaches the phenomenon of scandal in a very nuanced way and that he very skillfully integrates scandal in God’s historical but mysterious actions, in the scandal of God himself, who always remains for men semper maior. [ABSTRACT FROM AUTHOR]

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U radu se propituje navodna komplementarnost znanosti i vjere u tumačenju stvarnosti. Temeljem relacija neodređenosti za dvije veličine koje karakteriziraju istinitost znanstvene odnosno, vjerske spoznaje, pokazuje se kako sve manja neodređenost znanstvenih, uzrokuje sve veću disperziju i maglovitost vjerskih spoznaja.

Copyright of Journal of Language & Literary Studies / Folia Linguistica & Litteraria is the property of Journal of Language & Literary Studies / Folia Linguistica & Litteraria and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Polazeći od sintagme »za slobodu nas Krist oslobodi« (Gal 5,1) i stavivši je u kontekst nekih suvremenih poimanja slobode, autor u ovomu radu istražuje Pavlovo poimanje slobode na temelju Poslanice Galaćanima koja je označena kao Magna charta libertatis christianae. U prvoj cjelini rada smješta tu sintagmu u povijesni kontekst nastanka poslanice, iz čega je vidljivo da je njegov govor o slobodi posve određen konkretnim stanjem vjernika u galatskim crkvama, njihovom dilemom vraćanja pod Mojsijev Zakon pod utjecajem nekih vjerovjesnika koji su se ušuljali u crkve Galacije nakon Pavla. I to vrlo konkretno poimanje slobode izrasta ponajprije iz kristološke vjere o Božjem ostvarenju spasenja u Kristu. U tomu smislu može se reći da Pavao spasenjski učinak poruke evanđelja izražava pojmom »oslobođenje«, što je jedinstveno u Novomu zavjetu.

U osnovne pastoralne izazove koje nameće sekularizacija ulazi vjerska ravnodušnost, odnosno smanjenje vjerskoga života i nedostatka osjećaja crkvenosti. Ako se uzme da je vjera put kojim se može spasiti, onda se vjera i njezina primjena u životu odnosi na bît Crkve i njezina poslanja. Sukladno tomu pisac, teološko-pastoralnim načinom evanđeoske prosudbe, na temelju znanstvenih istraživanja, povezuje odnos vjere i pastorala u crkvenom životu, u Europi i Hrvat­skoj, a potom govori o uzrocima i razlozima smanjenja vjere i crkvenosti. Raščlanjujući kulturno surječje hrvatskoga društva i pastoralni rad, govori o vjeri kao milosnom daru, za koji treba stvarati plemenito ozračje, da bi se što plodonosnije umnožila u vjernicima. Potom autor predlaže pastoralne smjernice o nužnosti pastoralne metanoje i načinu produbljenja vjere i crkvenosti.

Christian faith does not owe its existence to any human culture, insofar as its foundation are laid by the supernatural source. Nevertheless, it is a well-known fact that in its realisation, it has a need for expressive forms of the cultural order. These forms are always and in various ways conditioned by concrete givens, frameworks, and elements of human co-existence and organisation, among which »city« has a special place. According to clear and multiple socio-demographic indicators, for centuries and decades, city is, in various intensities and forms, a special target of millions of people who were and are trying to realise their desire for meaningful and happy life. In other words, city has been for a long time, and is especially today, in the state of expansion. That expansion influences, in various ways, contemporary forms of living out faith in city. This article, therefore, engages with the topic of theological-pastoral discernment of today's state of practice of faith in city in Croatian and similar, culturally related European urban environments and offers a theological-practical analysis of trends related to this area that will obviously be current also in the future. Since the issue of concrete realisation of Christian faith in this environment is hardly a marginal social issue, it demands a systematic approach, especially in terms of a theological analysis of conditions of living out Christian faith amidst cultural changes of urban environment. Hence, the article puts emphasis on relating elements of faith with certain newer cultural forms while aiming at seeking possible solutions that might be of help in the future when it comes to quality encounters between human cultures and faith in the urban environment. [ABSTRACT FROM AUTHOR]

Usvajajući općeprihvaćenu složenost pojmova “znanje” i “spoznaja”, autor u ovom radu pokazuje kako se ni znanje ni spoznaja ne mogu i ne smiju redukcionistički poimati u smislu njihova reduciranja samo na umni i racionalni (u)vid stvarnosti. I jedna i druga stvarnost ulaze u područje onoga što označujemo kada govorimo o integralnom ljudskom iskustvu, o uvažavanju, naime, apriorne i aposteriorne interakcije spoznavajućeg subjekta i spoznajnog/spoznatog objekta. U takvom svjetlu vjera se pokazuje kao specifično znanje navezano na pred-odluku, na stajalište koje zbilju ostavlja otvorenu transcendenciji, ustvari, konačnom smislu. Vjeru se može označiti kao specifično znanje o svim drugim znanjima, kao utemeljenje, određenje i kvalificiranje drugih znanja njihovom usmjerenošću cjelini zbilje. Do takvih uvida autor dolazi analizom teorije spoznaje i ograničenja svakoga znanja.

This article addresses the problem of preserving the faith in God while discouraging circumstances, based on the first part of Habakkuk’s prophecy. The message of the book teaches us how to benefit from our faith by presenting the process through which the prophet overcomes the confusion around him, even in God’s acting for his people. In the introduction, it is argued that faith is a basic principle of life, which can be questioned because of difficult circumstances. The first part of the article discusses why Habakkuk’s prophecy can be understood as a „burden,“ and the second part presents the historical context of the book of Habakkuk. The third section discusses the internal and external crisis in Judah and the fourth section analyses the prophet’s reaction against the Babylonian crisis. The fifth section described the faith as a proper response to the crisis (2:1-4) while the final section discusses implications of Habakkuk 2:4 for the teaching of the New Testament. In general, we can see that in the first part of Habakkuk (1:1-2:4) the prophet questions the validity of his faith in God, because of the apparent long divine silence about injustice in Judah (1:2-4). Then, he was unhappy with God’s answer, who decided to send a new crisis to solve the first crisis (1:5-6). After the prophet’s complaint (1:7-2:1), God advises him and his people to trust His solution in overcoming the crisis (2:2-4). The insights from the message of Habakkuk analyzed in this article, may help the reader to preserve authentic faith in a time of crisis. Also, that pattern of living by faith from this Old Testament book is taken over by the New Testament authors so that Habakkuk’s expression “the righteous live by their faith” (2:4), is quoted as a key statement for the Gospel message of salvation (Rom. 1:17; Gal. 3:11; Heb. 10:38). But not only that, this statement defines the proper behavior of people in expecting the divine solution of salvation in the time of crisis. [ABSTRACT FROM AUTHOR]

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Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Obnovljeni zivot is the property of University of Zagreb, Society of Jesus and Faculty of Philosophy & Religious Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Following the statement of the Second Vatican Council on homily as a constituent part of liturgy (see Sacrosanctum concilium, no. 52), the article analyses the issue of homiletic preaching. The aim is to determine the liturgical place and nature of homily so that preaching might be formed by celebration. To prepare and celebrate homily as a liturgical act necessarily involves the question of how to reach life through liturgy. In the wider cultural frame of postmodernity, homiletic preaching and liturgical celebration are not by themselves understandable. When facing homiletic preaching and liturgical celebration, the contemporary human being often does not understand that kind of discourse, because he/she does not experience it. Experience should, therefore, be the starting point of the new integration of homily into liturgy and liturgy into life. In that sense, the article thematises the state and perspectives of homiletic preaching in terms of its liturgical nature and anthropological articulacy within the frame of cultural environment of our contemporaneity. By taking into consideration that preaching is not simply transmission of contents of faith, but an act of faith in the bosom of a sacramental celebration, this article will attempt to offer notes for mistagogical preaching by following Paul's idea of mutuality of faith and word (2 Cor 4:13): to speak in images, homily as a liturgical act, homily as a process of transformation, homily as an act of faith. [ABSTRACT FROM AUTHOR]

The term »new birth« in Jn 3:5 is often used in the Biblical theology and is an object of exegetical-hermeneutical research. In the context of Jesus's open anthropology, the »new birth from above« becomes an even more obvious sign of supernatural Divine intervention in the life of not only Nicodemus, but of every human being. In the encounter of Jesus and Nicodemus Jesus explains to Nicodemus - a human being and a pharisee - the way of salvation that demands his faith. Many interpreters of that passage see the sacrament of baptism in the workings of the Holy Spirit and in »being born from water«. Although the Gospel writer makes use of the technic of misunderstanding and interruption of dialogical communication within the composition, Jesus approaches the representative of his religious opponents with love and proclaims to him the way to the Kingdom of God in which one enters in a new way - by grace from above. [ABSTRACT FROM AUTHOR]

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U ovome se radu prati vjernički i pjesnički put Đure Sudete i Antuna Branka Šimića, kao i vjernički put njihovih lirskih subjekata. Obojica pjesnika i oba lirska subjekta suočavaju se s bolešću i s patnjom. Đ. Sudeta i njegov lirski subjekt postojani su u vjeri te bol, muku i smrt prihvaćaju s franjevačkom poniznošću i mirom, iskazujući duboko povjerenje u Božji plan. Ne bježe od svojega straha, nego ga vjerom pobjeđuju. A. B. Šimić i njegov lirski subjekt, nakon djetinje vjere i povjerenja u Božji naum, udaljuju se od Boga, tražeći odgovore na dublja egzistencijalna pitanja. U njima se prepoznaju vjerske sumnje i bifurkacije. Uspoređujući ih s biblijskim likovima, zaključuje se da su Sudeta i njegov lirski subjekt slični starijemu sinu iz prispodobe o izgubljenu sinu iz Lukina evanđelja (Lk 15, 11–32) koji je stalno vjeran ocu, a Šimić i njegov lirski subjekt mlađemu sinu, koji želi istražiti i upoznati život izvan očinskoga doma pa eksperimentira na društvenom, duhovnom, ćudorednom, religijskom i drugim životnim područjima. Usprkos kušnjama Šimić i njegov lirski subjekt na kraju se vraćaju u očevo okrilje snažnom augustinovskom vjerom. Sudeta – pomiren s bolešću i pokoran, Šimić – nepomiren i buntovan, u konačnici se prepuštaju Božjoj volji i Božjemu planu. Smrt im nije strana; prihvaćaju je otkrivajući u njoj sastavni dio života i njegov dublji smisao.

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U prvom dijelu članka izlažu se temeljne značajke religioznosti mladih. Ukazuje se na njihovu distanciranost od institucionaliziranih oblika religioznosti, ali se isto tako ukazuje na njihovu duboku žudnju za pravednijim i humanijim svijetom što se predstavlja kao prilika u općem ljudskom i vjerskom odgoju novih naraštaja kojima će pripasti Europa sutrašnjice. U tom odgoju, smatraju autori, veliku ulogu može odigrati lik BD Marije, ako ga se na ispravan način predstavi suvremenim mladima. Potom u drugom dijelu članka, u tri podnaslova, autori ukazuju koje bi značajke lika BD Marije trebalo staviti pred suvremene mlade, a u pogledu izgradnje njihova identiteta. Autori u prvi plan stavljaju Marijin rast i sazrijevanje u vlastitoj vjeri, potom ukazuju na Marijino zauzimanje za izgradnju boljega svijeta te, naposljetku, isti-ču ostvarenost Marijina života kao nešto što može nadahnuti mlade u njihovu rastu i sazrijevanju.

U sklopu projekta “Kršćanski identitet i kvaliteta bračnog i obiteljskog života” autori istražuju na koji se način u Hrvatskoj očituje vjera u obitelji. Prema crkvenom nauku obitelj je “kućna Crkva” i osnovna zajednica odakle treba proistjecati svekolik ljudski i kršćanski odgoj. Prema tom istom nauku temeljni načini očitovanja vjere u obitelji bili bi zajednička nedjeljna euharistija, obiteljska molitva, razgovor o vjeri i odgoj u kršćanskim vrednotama. Prema našem istraživanju ispitanici svoju vjeru u obitelji u većem broju izražavaju obilježavanjem vjerskih blagdana (92,0 %) i blagoslovom kuća (84,8 %). Razmjerno je visok postotak onih koji to čine i vjerskim odgojem djece (73,4 %) i pohađanjem nedjeljne mise (50,3 %). U odnosu na prijašnja vremena smanjuje se broj onih koji razgovaraju o Bogu i vjerskim temama (46,9 %). Razmjerno visok postotak ispitanika živi svoju vjeru izvan obitelji (40,6 %), dok je nizak broj onih koji čitaju Bibliju (22,9 %) i njeguju obiteljsku molitvu (14,3 %). Glede diferencijacija valja zapaziti znatno veći izražaj vjere u žena negoli u muškaraca, te izraženiju vjersku praksu u manjim mjestima. Prema tome, ne poklapaju se prioriteti koje ističe crkveni nauk s prioritetima vjernika. Nadalje, Crkva bi se trebala pozabaviti diferenciranim pristupom s obzirom na spol i mjesto stanovanja ispitanika.

The article deals with the thesis that dialogue is an essential, although not the only, dimension of Christian faith and a way of its realisation. Dialogue incorporates all its subjects and their interrelations: God - human being - Church - world. The author develops the thesis against the background of the understanding of dialogue as an intentionally established communication among equal interlocutors in which differences are mutually respected and that aims at establishing one common reality or consensus. The second part of the article demonstrates that dialogue has its foundation in God himself, who has revealed himself to the human being dialogically so that the human being could be saved. Within this manifold divine-human communication, which reaches, in both directions, its eschatological and exemplar pinnacle in Jesus Christ, the whole history of salvation narrates and it becomes the paradigmatic example of every other dialogue that is led out of faith with people throughout history. The third part deepens the ecclesiological dimension of the Divine-human dialogue, because in the historical-soteriological dynamics the Church has been sent to continue the dialogue with God and in God's name with people ad intra and ad extra. In the last part the relationship of the Church as the one that continues the dialogue of faith towards (self)-critique and plurality as contemporary values (but also often barriers for realisation of dialogue) is being discussed. These are the challenges that the Church cannot avoid and that ought to be perceived as criteria of its own renewal and growth, so that the Church might remain authentic witness of God's dialogue with human beings in time. [ABSTRACT FROM AUTHOR]

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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.

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.

Polazeći od iskustva vjere svete Terezije Avilske, članak promišlja o važnosti i naravi vjere kao življene stvarnosti. Pokazujući kako se središnje teme Terezijina iskustva vjere reflektiraju danas, među ostalim, na Neokatekumenskom putu, predstavlja se sama narav i teologija Puta. U prvomu se dijelu, u najznačajnijim crtama, predstavlja životni hod Terezije Avilske i Kika Argüella, inicijatora Neokatekumenskoga puta. Iako su na prvi pogled živjeli potpuno različita iskustva, život Terezije i Kika označen je mnogim sličnostima: rođeni u kršćanskoj obitelji i odgojeni u vjeri, oboje nakon nekog vremena kušaju iskustvo duboke kenoze u kojoj traže puni život; vapaj Bogu i Božji odgovor kojim i za jedno i za drugo započinje ono što će oboje nazvati novi život, obilježen Božjim djelovanjem i istinskim obraćenjem. Drugi dio opisuje središnje teme vjere življene i reflektirane počevši od i unutar novoga iskustva: ljudski život kao povijest spasenja; Isus Krist kao izvor i središte čitave kršćanske egzistencije; molitva kao najautentičniji izričaj vjere. Kao svojevrsni zaključak, u kratkim se crtama pokazuje mjesto i značenje Crkve za vjeru: učiniti svojim ono što Crkva naučava i živi, svojevrsni je sažetak vjere bilo Terezije bilo Kika.

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.

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.