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Na tragu izjave Drugoga vatikanskog koncila o homiliji kao sastavnom dijelu liturgije (usp. Sacrosanctum concilium, br. 52) u članku se obrađuje pitanje homiletskog propovijedanja. Riječ je o tome da se utvrdi liturgijsko mjesto i narav homilije kako bi u konačnici sâmo propovijedanje bilo oblikovano slavljem. Pripremati i slaviti homiliju kao liturgijski čin nužno uključuje pitanje kako se iz liturgije može doseći život. U širem kulturnom okviru postmoderniteta homiletsko propovijedanje i liturgijsko slavljenje nisu po sebi razumljivi. Suvremeni čovjek stoji pred homiletskom riječju i liturgijskim slavljem nerijetko ne razumijevajući tu vrstu govora jer ga ne proživljava. Iskustvo se, stoga, čini polazištem nove integracije homilije u liturgiju i liturgije u život. Na tom će tragu ovaj članak tematizirati stanje i perspektive homiletskog propovijedanja s obzirom na njegovu liturgijsku narav i antropološku artikuliranost u okviru kulturnog ozračja naše suvremenosti. Uzevši u obzir da propovijedanje nije tek prenošenje sadržaja vjere, već čin vjere u krilu sakramentalnog slavlja, ovaj će članak na tragu Pavlove ideje o uzajamnosti vjere i besjede (usp. 2 Kor 4,13) pokušati pružiti naznake za mistagoško propovijedanje: govoriti u slikama, homilija kao liturgijski čin, homilija kao proces preobrazbe, homilija kao čin vjere., 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.

Rad nosi naslov »Crtice o stanju i perspektivama svećenikâ u društvu«. Autor se odlučuje za ovakav naslov budući da drži kako u jednom kratkom radu nije moguće iznijeti svu problematiku vezanu za ovu temu. U analizi polazi od nekoliko teoretskih modela polazeći od pretpostavke da se stanje svećenika u suvremenom hrvatskom društvu ne može gledati izolirano od ukupnih trendova u zapadnim društvima koji na razne načine utječu na stanje u hrvatskom društvu. Tu se poglavito oslanja na radove Danièle Hervieu-Léger, Grace Davie, José Casanovae i Zygmunta Baumana. Posebno apostrofira da je u zapadnim društvima došlo do prekida »lanca sjećanja« koji je prouzročio nemogućnost adekvatne religijske socijalizacije te su u tom kontekstu svećenici zastupnici, suvremeni arhivari religijskog sjećanja koji kroz hiperestetiziranu liturgiju i strogo obdržavanje moralnih normi, kao eksperti za religiozno, čuvaju poklad vjere u sekulariziranom društvu, koje se sâmo ne drži religijskih i moralnih postulata ali traži ekspertni religijski servis ove vrste. Druga se perspektiva oslanja na Casanovinu ideju o »deprivatizaciji« religije, odnosno na činjenicu da je religija, napose kršćanstvo, jedan od najsnažnijih socijalnih pokretača i da ne može ostati u sferi privatnoga i estetskoga. Tu se otvara velika perspektiva za djelovanje i prisutnost Crkve, kako svećenikâ tako i laika u socijalnoj sferi. U tom kontekstu svećenici nisu ekskluzivni eksperti izolirani od vjerničkog puka, već su dio toga puka, dio »naroda Božjeg« koji zajedno djeluje u društvu, posebice u pomoći potrebnima. Naravno, liturgija i tu igra bitnu ulogu ali u funkciji nadahnuća za djelovanje, a ne ahiviranja sjećanja., The article is entitled »Some Thoughts about the State and Perspective of Priests in Society.« The author decided on this title because it is not possible in such a small paper to present the entire problem relating to this topic. In his analysis he starts with some theoretical models based on the presumption that the state of the priest in contemporary Croatian society cannot be observed in isolation of the entire trend present in Western society which influence the situation in Croatian society in various ways. The author bases his analysis on the works of Daniele Hervieu-Léger, Grace Davie, José Casanova and Zygmunt Bauman. In particular he apostrophises that Western societies experienced a break in the »memory chain«, which disenabled adequate religious socialisation. In that context, priests are delegates – contemporary archivists – of religious memory who through hyper esthetical liturgy and strictly preserved moral standards, as experts in religious preservation of the faith in a secularised society, not only keep a religious and moral postulate but require an expert religious service of this kind. The second view leans on Casanova’s idea of the »de-privatisation« of religion – that is, of the fact that religion and in particular Christianity, is one of the strongest social drivers and that it cannot remain in the sphere of privacy and esthetical. This opens a huge perspective on the activities and presence of the Church – of priests and laity in the social sphere. In that context, priests are not exclusively experts isolated from the faithful but are part of the faithful – part of »God’s people« who act jointly in society, particularly in times of need. Naturally, the Liturgy has a vital role in this game in addition to its function of being inspirational for action and not just to archive memories.

Autor u ovom radu nudi kronotaksu Teološko-pastoralnih tjedana od njihova početka1961. godine pa do godine 2009. Rad je zapravo predavanje koje je autor održao na ovogodišnjem jubilarnom 50. Teološko-pastoralnom tjednu kao njegov dugogodišnji tajnik (1970. – 1993.). Ovi su teološki Tjedni nastali prije pedeset godina na poticaj tadašnjeg zagrebačkog nadbiskupa Franje Šepera, koji je kao veliki kancelar Katoličkoga bogoslovnog fakulteta potaknuo profesore Fakulteta da organiziraju i održavaju takve teološko-pastoralne seminare na kojima bi se prezbiteri mogli permanentno teološki i pastoralno usavršavati u skladu s duhom Drugoga vatikanskog koncila. Prvih je pet takvih tečajeva ili seminara – kako su se prvih godina zvali – bilo ostvareno upravo za održavanja Drugoga vatikanskog koncila u Rimu, a šesti je tečaj bio prvi postkoncilski tečaj. Prvi su tečajevi, koji će se kasnije nazvati tjednima, obrađivali uglavnom katehetsko-homiletsko-liturgijsku problematiku. Na šestom je Tjednu kardinal Šeper snažno isticao potrebu svestranoga teološkog obrazovanja, pa je predložio da se na Tjednima uzmu u obzir teme sa svih teoloških područja, s naglaskom na pastoral, koja su prezbiteri za svoga studija na Bogoslovnom fakultetu upoznali, odnosno naučili. Teološko-pastoralni tjedni trebaju biti permanentno usavršavanje na svim teološkim područjima a ne samo na liturgijskom. U skladu s time bili su organizirani svi Teološko-pastoralni tjedni sve do ove godine (2010.). Autor opisuje povijest nastanka i razvoja (kronotaksu) Teološko-pastoralnih tjedana. Članak ima dva dijela. U prvom dijelu stavljam naglasak na nastanak, utemeljenje i prve godine Teološko-pastoralnog tjedna. Sve do 33. TPT-a navodim samo glavne teme pojedinih Tjedana a u drugom dijelu navodim kronotaksu svih narednih Tjedana od 33. do 49. U bilješci navodim da su svi brojevi Bogoslovske smotre našim čitateljima dostupni bilo u župskim knjižnicama bilo u sjemenišnim i fakultetskim knjižnicama bilo na internetu na adresi: http://hrcak.srce.hr/bogoslovska-smotra., As a participant of the Second Vatican Council, Cardinal Šeper was aware of the need of permanent training of priests and, therefore, very early (1959) on he instructed the Catholic Faculty of Theology (KBF) to organize theological-pastoral courses. The first liturgical-pastoral course at the KBF was held as early as 1961. As far as its lectures were concerned, they served as a sort of refresher course of theological studies. Later courses, four in a row (1962–1965), dealt with liturgical issues and were conducted under the leadership of Interdiocesan Liturgical Committee (ILC). In keeping with the needs that emerged from liturgical renewal in terms of the Second Vatican Council, they dealt with the following subjects: »A Guidebook for Active Participation of the Congregation in the Holy Mass« (1962), »The Word of God in the Community« (1963), »Liturgical Renewal of the Community« (1964) and »The Relationship of Liturgy and Catechesis« (1965). The Sixth Theological-Pastoral Course (TPT), that took place in 1966, was the first post-Council course, designed in a new form. The name was changed into Theological-Pastoral Course and it covered all theological areas. Šeper gave a lecture entitled »The Theological Training of Priests according to the Second Vatican Council«. The Seventh TPT (1967) still dealt with various topics. There were two guests invited to that course: W. Keilbach from Munich and Raimondo Spiazzi from Rome. In succession to the main lectures, participants worked in groups. It was the Eighth TPT (1968) that made use of the term ’week’ for the very first time. From that point on, it has been called the Theological-Pastoral Week. The introductory lecture »The Document of the Synod of Bishops on the Present Situation in the Field of Theology« was given by F. Šeper. Bishops on the Present Situation in the Field of Theology« was given by F. Šeper. After that B. Duda announced the work on a new translation of the Bible. It was the first time that the Week also included a fairly large number of faithful laymen as lecturers. The Ninth TPT (1969) was dedicated to »The Sacrament of Confession«. During that Week, J. Kuničić gave a lecture on »The 300th Anniversary of the Catholic Faculty of Theology ». There was a guest lecturer from France Andres Augier. This was the first time that I took an active role as an assistant to the Week’s Secretary J. Turčinović. From the Tenth TPT (1970) to the 33rd TPT (1993), I was the Secretary of the Week and, therefore, actively participated in the organization of the Weeks. The Tenth Week (1970) marked a turning point in many respects. Together with the Dean of the Faculty T. Šagi-Bunić, I tried to follow the concept of the Weeks as they were organized in Europe. We introduced working groups in which participants discussed and drew conclusions that were then discussed in a plenary session at the end of the Week. We were always well prepared for the Week by sending out a questionnaire and an agenda of the Week with the topics and summaries of all the lectures to each deanery. Our topics were quite interesting: The Priest in the Christian Community (1971), Evangelization in Modern World in Our Country (1975), et cetera. The TPTs aroused great interest with our priests so that many of them took part in the Weeks. They contributed to the deepening of theological issues, to the theological training of priests and faithful laymen. From 1966 to the break-up of Yugoslavia, there were almost always up to 1000 participants. Through his presence and sermons Franjo Kuharić lent the TPTs his spirit, a reflection of the presence of the Holy Spirit. – The last Week that I organized was the 33rd TPT, dealing with the topic »Displaced Persons and Refugees – a Concern of the Church«. Then the newly appointed secretary Stjepan Kušar took charge of the organization of the holding of the Week itself. The Theological-Pastoral Weeks 1994–2010. The character of the following Weeks can be perceived in the topics proposed to the Board by my successors J. Baloban and, subsequently, committee member: I. Šaško, Ž. Tanjić, I. Dugandžić, A. Crnčević, B. Lujić and J. Šimunović; What is the Catechism of the Catholic Church (1994), The Role and Place of the Church in New Social Circumstances (1995), A Christian in Croatia: Challenges and Dilemmas (1996), et cetera... Over the last fifty years, the Weeks have been the mainstay of permanent theological training.

Jedan od ključnih problema suvremenog 'liturgijskog pitanja' predstavlja činjenica 'pluralizacije' rimskog obreda s posljedicom faktične fragmentacije crkvenog jedinstva na sakramentalnom temelju i pokušaja njegove integracije na drugim osnovama. Taj fenomen bilježi porast proporcionalan sve većem osnaženju crkvenih pokreta. U potrazi za valjanim kriterijima i autentičnim uvjetima na čijim će temeljima zasnivati kritički odnos spram 'obrednog pluralizma', izlaganje ispituje mogućnosti korekcije i integracije 'potrage za zajedništvom' kod crkvenih pokreta. Na toj se okosnici raščlanjuje fizionomija 'liturgijske zajednice' kod crkvenih pokreta naspram normativnih teološko-liturgijskih načela. Ozbiljenje Crkve kao sakramenta jedinstva (usp. SC 26) u svojem liturgijskom izvorištu zahtijeva obnovljeno vrjednovanje sakramentalnog i zato obrednog temelja crkvenog posredovanja u čijem su duhu crkveni pokreti pozvani oživjeti 'agapsku', 'proročku' i 'evangelizacijsku' dimenziju župske liturgijske zajednice., One of the key problems of the modern 'Liturgical issue' is the fact that the Roman rite is 'pluralised' resulting in the sacramentally based factual fragmentation of Church unity on a sacramental foundation and attempts to integrate it on other foundations. That phenomenon marks a growth proportional to the strengthening of Church movements. In search of valid criteria and authentic conditions to base critical relations towards 'ritual pluralism', the article questions the possibility of correction and integration of the 'search for togetherness' in Church movements. This serves as the basis to analyse the physiognomy of the 'Liturgical community' by Church movements in contrast to normative theological-liturgical principles. Making the Church more serious as a sacrament of unity (cf. SC 26) in its liturgical origin demands a renewed evaluation of the sacramental and so the ritual basis of Church mediation in which spirit Church movements are called on to revive the 'agape', 'prophetic' and 'evangelisational' dimension of parish Liturgical communities.

U analitičkom osvrtu na riječ crkvenoga učiteljstva, na liturgijsku praksu i na liturgijsko-teološku misao kroz desetljeća nakon Drugoga vatikanskog sabora, autor nastoji ocrtati smjerove liturgijskih kretanja te ponuditi sintetički prikaz sveukupnoga »liturgijskoga stanja« u pokoncilskoj Crkvi. Prvi dio rada nudi kraći sažetak »nove liturgijske misli« s polazištem u konstituciji Sacrosanctum concilium, dok se u drugome dijelu ocrtava presjek triju razdoblja poslijesaborske liturgijske obnove te analizira kriznost sadašnjega trenutka liturgijske obnove. Poseban je naglasak stavljen na razumijevanje Crkve kao otajstvene zbilje u svijetu s ciljem da bi i liturgija bila gledana kroz prizmu otajstvenoga uprisutnjenja Božjega djela spasenja. Na kraju su, u obliku zaključka, ponuđene ključne smjernice za daljnji hod započete liturgijske obnove., On the occasion of the 40th anniversary of the constitution 'Sacrosanctum Concilium' of the Second Vatican Council it is appropriate to recall its integration into the liturgical tradition of the Church as well as its openness to the times that Church lives in. The coincidence of the date of the proclamation of the constitution (4 December 1963) with the day of the conclusion of the 40 th anniversary of the Tridentate Council (4 December 1563) tells us that council and post-council liturgical renewal intends to be consistent to tradition while at the same time being open to development. With these presumptions in mind it is possible to recognise the fundamental principles of renewal in this liturgical constitution: mysterium paschale forms the focal point of all round Church ceremonies while at the same time becoming a reality of each liturgical celebration; in celebrating the liturgical act it is worth giving priority to God's word, which according to liturgical proclamation is a special form of Christ's presence in the community of the faithful; the liturgy forms the »culmen et fons« of the all round life of the Church; liturgical celebration is ordered »per ritus et preces« and so it is only in this indivisible essence that it can be understood. In the post-council process of liturgical renewal it is possible to differentiate three consequent periods: the first period from the conclusion of the Council until the mid seventies, rich with liturgical documents and recognisable by the preparation and publication of new liturgical works, is marked with features of »reform«, i.e. renewal in the form or manner of celebrations. The second period in the late eighties is marked with documents that the Church wishes to have theological foundations and directives the began on the path of renewal, above all pointing out the »liturgical spirit«. In the third period, which began in the early nineties, we see a new approach to acts of renewal: attempts to correct deviations that emerged, disbearing and misuse and so that period is can be said to be the »via purgativa« of liturgical renewal. The experience of the path crossed enables us to differentiate the ambiguous interpretation of liturgical renewal. While until now the act of renewal, renewal itself was understood to be an act of the Church over liturgy, now we are entering into a period when it is worthwhile accepting the liturgy as an act of renewal over the Church. It is worth transgressing from endeavours of »reformare liturgiam« to »reformari ex liturgia«. New theological thought and church documents connect the renewal of the Church with renewal of the liturgy. This is particularly so in the last encyclica by Pope John Paul II, »Ecclesia de Eucharistia«. Instead of the power of the church over the liturgy as was professed for centuries (according to the principle »eucharista de ecclesia«) the power of the liturgy over the life of the Church is once again being brought to the fore (the principle of »ecclesia de eucharistia«). Liturgical renewal then should be understood for its ecclesiastical and not liturgical-celebratory key. In this light of the primary duty of renewing the Church and renewing liturgy, we once again discover the Church as a mysterious and sacramental reality in the world. Only in this light of the Church as a mystery will it be possible for the liturgy to live as a mystery of salvation, i.e. as the reality of God's salvational act in the life of the Church.

Na početku su razmišljanja o mogućemu odnosu umjetnosti i liturgije u širemu kontekstu odnosa teologije i umjetnosti. Umjetnost (osobito likovna) koja je zadobila atribut sakralnoga i liturgijskoga proživljavala je tijekom povijesti različita iskušenja. Budući da je ona najočitiji pokazatelj ne samo činjenice da se odnos između Crkve (kako vodstva tako i zajednice vjernika u cjelini), umjetnosti i umjetnika ne nalazi na zavidnoj razini, nego i načina na koji vjernici žive vlastitu crkvenost, pitanje likovnosti vezane uz liturgijsko ruho i posuđe postaje izazovno. Ono postaje odrazom kršćanskoga nauka u kristologiji i ekleziologiji. Ako umjetnici raznih umjetnosti polaze od liturgijskoga slavlja, veoma će se brzo uočiti posljedice i za 'velike' liturgijske teme, osobito kada je u pitanju liturgijski prostor. Polazeći od oltara i liturgijskoga čina, na samome početku planiranja izgradnje liturgijskoga prostora nametnut će se pitanje cjelokupne liturgijske likovnosti. Tada je itekako važno kakvo je liturgijsko posuđe (ovdje s posebnim naglaskom na kaležu) ili ruho (s posebnim naglaskom na misnici), jer ono je mikroarhitektura slavlja, u drugome se dijelu - na konkretnim primjerima - kroz prizmu podjele na: a) informativne; b) demonstrativne; c) dekorativne; d) mistagogijske predmete, pokušava potkrijepiti tvrdnje te istaknuti smjernice za primjeren pristup današnjim novim traženjima, kako svojim teološkim i estetskim neukusom ne bismo zanijekali objavljenu Istinu., This presentation contains theoretical expressions, the historical development and an encounter with real examples, derived particularly from Croatian heritage and present circumstances. The article begins with reflections on the possible relation of the arts and liturgy, and in a wider context the relation of theology and the arts. Art (especially visual) having acquired sacred and liturgical attributes has experienced during history various difficulties. Due to the fact that the arts are the most evident indicator not only of the fact that the relationship between the Church (the hierarchy and the community of believers as a whole), the arts and the artist is not in an enviable position, and the way in which the faithful live out their association with the Church, the question of visuality relating to liturgical vestments and vessels becomes a challenge. Vessels, in many ways possibly interpreted as secondary for Christian liturgy, represents an internal attitude towards Christian truths concerning the incarnation and redemption through Jesus Christ and ecclesiology. If artists of the various arts begin with the liturgical celebration, the results for 'great' liturgical themes shall be soon evident, especially when the question of the liturgical place arises. Starting from the altar and the liturgical act, the very first stage in planning the construction of the liturgical place, the question of integral liturgical visuality is posed. Indeed, the type of liturgical vessels (here special emphasis on the chalice) or the vestments (with an emphasis on the chasuble), become very important because they are the micro-architecture of celebration. The liturgical vernacular is always a special language, and therefore a meta-language, taken from an area of every day life, subjective intentions and forms of cooperation. Whatever subjectivity would possibly carry the liturgical celebration into mimeses (imitation), it would deny its anamnesis (memorial) and objectivity. Distanced far from high fashion, liturgical vestments and vessels reveal a distancing of the values promoted in the fashion world. It is not advisable to start from the presumption that the arts and liturgy can easily become agreeable, because their harmony is in itself not understandable. The relationship between artistic freedom and liturgical demands for rituality are particularly interesting. For the artist the 'sign' is the most common ownership that communicates itself. In liturgy, the sign is chiefly God's ownership that serves in communicating Christ. It is in this contrast, it seems, that lies today's crisis in the relation of the arts and liturgy. There where art seeks absoluteness, faith has something to offer, while liturgy realizes a 'Christological' criteria of the absolute, preventing art in reducing absoluteness to a personal conception of the world. It is possible to speak of four criteria (silence, faithfulness to God's word, community of the faithful and internal harmony of liturgical entirety) that bring an understanding to liturgical particularity, a level in liturgy where art is itself transformed. This is not an art allowed to concede to isolation and auto-emancipation. Liturgy delivers art from the absoluteness of art, that is, it obliges art to redefine itself. Alongside these difficulties, it is investigative that today art reveals itself as a "substitutive place for that which is not completely mentionable and comprehensible ". The arts are a place of disquiet and awakening of desires leading to integrity in answering the threat to the lose of reality; a place of sentencing protest, resistance, and desires for something altogether different so as to realize life. Today, art occupies a metaphysical and theological place, and for theology, it becomes significant, even as a loci alieni. Having before ourselves this entire complex problem, the second part — using real examples — is divided into: a) informative b) demonstrative c) decorative d) and mista-gogical subjects. It attempts to sustain the assertions and point out the guidelines for an applicable approach to today's new quest, so that with its theological and esthetical distastefulness we would not deny the revealed Truth which has been entrusted to us in fragile vessels (nonetheless vessels) and we should not forget that we have clothed ourselves with Christ.

Suvremene »prigovore« o »neaktualnosti« kršćanskoga bogoslužja i prigovore o »neusklađenosti« liturgijske obnove s potrebama današnjega čovjeka autor uzima kao osnovno polazište svojim istraživanjima i promišljanjima tražeći prave razloge takvim pristupima bogoslužju Crkve kroz zadnja desetljeća. Prije svega naznačuju se misaona društvena gibanja, osobito sekularizacija te pluralizam kultura i religioznih iskustava koji ne dopuštaju stavljati liturgiju Crkve iznad drugih religioznih iskustava. Na unutarcrkvenom planu uočavaju se procesi dekristologizacije i desakramentalizacije kršćanskoga iskustva vjere, čemu je i bogoslužje dijelom podložno. Nakon analitičkoga promišljanja autor pokazuje nužnost poimanja liturgije kao 'spasenjskoga iskustva', ističući i obrazlažući razliku između obrednog i običajnog te liturgijskog i pučkog očitovanja kulta. Na kraju se nude temeljna promišljanja o komplementarnom usklađivanju liturgije Crkve s pučkim oblicima kulta i pobožnosti. Teološka promišljanja i smjernice crkvenoga učiteljstva ne dopuštaju ni međusobno suprotstavljanje ni izjednačavanje tih dvaju oblika kulta nego potiču na njihovo komplementarno suživljenje, pri čemu se uvijek ističe »primat« liturgije. Autor nudi i primjere takvoga usklađivanja., Contemporary objection of the Church because of a lack of »unactuality« in her liturgy demonstrates that actuality in liturgy endeavors to reduce contemporariness and modernity of ritual forms, forgetting the salvific reality required by liturgy to be actualis. Namely, liturgy is an actualization and contemporariness (repraesentatio) of Christ's salvific work. As a symbolic happening of the Mystery of salvation, liturgy is under the influence of social and religious change which do not allow the separation and emphasis of liturgy over other forms of cult. It is also under the influence of intra-ecclesiastical cognitive and spiritual forms. Processes of secularization cause a person to become incapable of seeing and experiencing the transcendental and salvific in the ritual. An even stronger influence comes from the contemporary pluralism of cultures and religious experiences that do not satisfy only the recognition of pluralistic religious forms and spiritual values, but aspire towards a pluralism as s system, where all experience and values are recognized as equal. Imposing a »civil religion« and »laicity« as a new value, contemporary society causes the liturgy of the Church to become relativistic and rejects her competence in privileged and direct experiential communication with the Mystery of salvation. A process of dechristologization of liturgy within the Church is noticeable: in an attempt that it becomes acceptable and comprehensible to every contemporary person, a contemporary language of God (especially in catechesis, and also in liturgy) begins to loose the Christological and soteriological meaning which was clearer before. Hence, the believer becomes competent for a soteriological experience in liturgy. At the same time, the process of desacramentalization is noticeable: liturgy is seen as a socio-religious act while being emptied of the experience of the mysterious. Therefore, liturgy, instead of being a mystical encounter with salvation and the climax of the total endeavor of the Church, it becomes an instrument of secondary or peripheral pastoral action. An analysis of social religious movements and those within the Church, is the starting point upon which it is possible to correctly reflect on the problems and crises, liturgy and non-liturgical forms of cult and piety. Differentiating terminological and phenomenological, ritual and custom, as is »lay piety« and »lay religiosity«, it is possible to build up a starting point for their correct transfer in the spiritual experience contemporary man, and offering basic criteria for their healthy relationship with the liturgy of the Church. The history of custom attempts to research the continuity of forms that preserve the contents of the ritual, but the history of liturgical ritual seeks and follows the continuity of content, in other words, the mystery that becomes present in the liturgy of the Church. The Church in historical periods tried to make liturgy the summit of the life of believers and the source of spirituality of its believers, but the periods of crises in liturgy, allowed the condition for the flowering of the lay forms of cult and piety for the believer, and in liturgy itself. The fundamental criteria for the construction of a healthy relationship of liturgy and lay piety is the emphasis of the primate of liturgy as the source and summit of every form of cult in the Church. The relationship between liturgy and lay piety cannot be measured neither by the principle of interpersonal exclusion nor by the principle of equalization or substitution. Liturgy, valued and celebrated as a truly experiential encounter with Christ's salvation, offers inspiration for the content of lay forms of piety and cult, and for their certain ritualistic forms. The possibility of integrating lay piety into the liturgy of the Church is obviously shown through the examples of piety Via crucis (the Stations of the Cross), and considering content, forms, ritual expressions and convenient time and place where this piety can be actualized. Contemporary liturgical renewal does not wish to satisfy itself with a renewal of the liturgical rite, but aspires for a liturgical life within the Christian community which shall find in liturgy the source of Gospel living, and also the content with which to evangelize its piety and lay expression of the cult.

Da bismo razumjeli temu teološkog promišljanja duhovnosti za naše vrijeme, dat ćemo najprije povijest najvažnijih promjena kako na razini same duhovnosti kao »sinteze nekog duhovnog življenog sadržaja« kroz teološki razvoj zadnjega stoljeća, ali ćemo makar samo djelomično spomenuti kontekst društveno-političkih zbivanja na ovom našem prostoru. U našem prikazu zadržavamo se poglavito na vremenu koje se u teologiji naziva »vremenom obnove« tj. od dvadesetih godina XX. stoljeća nadalje. Možda i nije posve prihvaćeno, barem ne u našem teološkom okolišu, da desetljeća što prethode Drugom vatikanskom koncilu pripadaju velikim razdobljima povijesti teologije i Crkve. Mišljenja smo da bi to vrijeme valjalo smjestiti odmah nakon otačkih vremena ili odmah nakon najživljih trenutaka skolastičkog srednjeg vijeka. Riječ je o razdoblju koje, zbog bogatstva vrenja koja ga prožimaju, vrlo teško možemo rekonstruirati. Prema njemu se odnosimo s osjećajem ljubomore i žaljenja: vrijeme rada, istraživanja, umora, polemika, rasprava, nerazumijevanja, nepovjerenja, osuda. Smjelost i plodnost, te držimo da je uvelike izazvalo II. vatikanski koncil. Upravo po tim zbivanjima problemi vremena postajali su stvarnost kako koncilske misli tako i njegova usmjerenja. Zadivljuju nas velikani toga vremena tako da njihova intelektualna i duhovna veličina premašuje granicu geografske i kulturološke omeđenosti: stvarali su svijet jedne gotovo posve nove budućnosti za čovjeka koji vjeruje. Čini nam se da možemo uočiti dvije odnošajne točke i dva usmjerenja koja se nameću obnoviteljima toga vremena: s jedne strane povratak izvorima kojega su mnogi pokreti obnove uzimali kao imperativ i, s druge strane, dijalog sa suvremenim svijetom, nakon što su propali modernistički pokušaji. Pojavljuju se posve nove kategorije unutar duhovnosti koja bi trebala hraniti vjeru: kategorija povijesnosti, subjektnosti, svjetovnosti. Tako jake naglaske ne nalazimo u klasičnoj teologiji, osobito ne u onoj od Tridentskog koncila naovamo koja je postupno postajala sve spekulativnija i životno prazna. Susrećemo se, dakle, s dva pravca međusobno različita kako s obzirom na njihov izvor tako i na njihov dinamizam, ali s težnjom sjedinjenja u svojim najznačajnijim nositeljima. Jedna tenzija gotovo introvertna i druga ekstrovertna uspjele su se susresti na istoj cesti. Iskra je nastala u stapanju ovih dvaju gledišta u jedno., To understand the theme of theological reflection of spirituality in our times, we shall firstly offer a history of the most important changes in spirituality as »a synthesis of some spiritually lived content« developed in the last century. We shall also, if only partly, mention the social and political events in this area. Our presentation transgresses an era called the »the time of renewal«, dating from the 1920s onwards. In our theological environment it seems that the decade prior to the Second Vatican Council is not accepted as belonging to one of the great periods of theology and the Church. We believe that this decade before the Council should be placed immediately after the times of the Church fathers or immediately following the liveliest moments of the scholastic middle ages. We are talking of a time that is difficult to situate and reconstruct because of its rich activity. We can only relate to this with envy and sorrow: it was a period of work, research, fatigue, polemics, discussions, confusion, mistrust, judgement, courage and productivity. We conclude with the premise that these factors were the justification for the Second Vatican Council. It is these events and the problems of the times that became a reality for the orientation of the Council. We are impressed by the great names of that time with their intellectual and spiritual magnitude overcoming the geographical boundaries and cultural restrictions, they were able to create a world with a completely new future for the man of faith. Two orientations were observed and imposed on those seeking renewal at that time. On the one hand, a return to the sources was essential and which the movements promoting renewal adopted as an imperative. On the other hand, once modernistic attempts had failed, dialogue with the contemporary world could begin. There appear altogether new categories (historicity, subjectivity, and secularity) within spirituality nurtured by faith. Which faith should be nurturing. Such views were not present in classical theology, especially not in the time of the Tridentine Council, up to the present day, which had become all the more speculative and existentially void. We encounter, therefore, two orientations for theology, different, in relation to their source and their dynamism, but with the same desire for union through its most prominent promoters. One carrying a tension introverted while the other exhibited an extroverted tension. The spark of renewal occurred when these two merged.

Usporedbom i uzajamnim nadopunjavanjem sociološke i teološke perspektive pokušava se sagledati crkvena glazba ili - konkretnije - crkveno pjevanje kao čimbenik koji značajno pridonosi njegovanju socijalnih veza, a onda posredno i pospješivanju kulturnoga identiteta. On se pak u procesima globalizacije našao u opasnosti od rastakanja, što povlači za sobom i čovjekovo iskorjenjivanje iz povijesne utemeljenosti, a onda - u teološkom smislu - i eshatološke usmjerenosti. Upravo pjevanje u liturgiji, na kojoj sabrano mnoštvo postaje jedna zajednica, pomaže da se nadiđu podjele, te da čak i oni koji govore različitim jezicima mogu zajedno pjevati, a pritom ipak graditi snažan i prepoznatljiv identitet koji u društvenoj umreženosti umije čuvati kulturnu partikularnost.

Nakon uvodne explicatio terminorum, kojom se osvjetljuju nejasnoće u razumijevanju raznolikosti pojmova ministerium, officium, munus i servitium, Autor postavlja teološki temelj novog poimanja liturgijskih službi: njihovu je raznolikost potrebno promatrati kroz prizmu krsnog posvećenja, odnosno trostrukog munus baptismale svih krštenika. Sveopće svećeništvo vjernika i sveopći poziv na služenje (diakonia) jesu okvir u kojem se ostvaruju sve crkvene, pa time i liturgijske službe. Povijesni razvoj Crkve svjedoci različitim viđenjima liturgijskih službi. Ranokršćanske su se zajednice ravnale karizmama te bile prožete dubokom eklezijalnom i »dijakonijskom« sviješću, ali se karizme ubrzo institucionaliziraju i postaju službe (officia), a kasniji će razvoj ići korak dalje te će službe tvoriti posebni(!) stalež (status) u Crkvi. Liturgijska obnova nakon Drugoga vatikanskoga sabora vođena je težnjom za novim licem Crkve - Crkve kao svećeničkog naroda Božjeg. Stoga je posaborskim aktima crkvenoga učiteljstva uvedena nova raspodjela liturgijskih službi: ministri ordinati, ministri instituti te ministri »deputati«. Pri toj razdiobi valja imati na umu da je okupljena zajednica ona koja vrši prvu službu u bogoslužnom činu. Povjeravanje službi pojedinim članovima zajednice doprinosi jasnijem doživljavanju zajednice kao vršitelja bogoslužja. Okupljena je zajednica »sveti saziv«, od Gospodina sazvana, te je po svojoj naravi uvijek slavitelj (celebrans). U izlaganju se na koncu, na temelju novijih crkvenih dokumenata i u svjetlu razmišljanja nad suvremenim pastoralnim gibanjima, daju smjernice kojima se potiče oživljavanje raznolikih službi u bogoslužju, osobito stalnih(!) službi lektorata i akolitata te izvanrednog služitelja (djelitelja) svete pričesti. Raspravlja se i o nekim drugim aktulanim temama: »problematika« ministranata; povjeravanje liturgijskih službi ženama; potreba raznolikosti liturgijskih službi i u drugim slavljima a ne samo u misnom; uvođenju »novih« službi koje crkveni dokumenti još ne poznaju; nužno razlikovanje između pojedinih službi. Teološka rasprava produbljuje načelo da raznolikost službi u bogoslužju vodi k većem jedinstvu liturgijske zajednice, a samoj zajednici omogućuje da se doživi subjektom bogoslužja., Following an introductory explicatio terminorum (explanation of terminology), that explains the unclearness of the diversity of the notions: ministerium, officium, munus and servitium, the author places a theological basis for a new understanding of the notion of Liturgical ministry. It is necessary to observe their diversity through the prism of baptisimal consecration, or rather the trifold munus baptismale of all those baptised. The general clergy of the faithful and the general call to ministering (diakonia) can be found are the framework within which all ecclesiastic including liturgical services themselves, are realised. The historical development of the Church testifies to various views of liturgical ministries. Early Christian communities were governed by charismas and were permeated with deep ecclesial and »diaconal« (ministerial) awareness. These charismas were rapidly institutionalised and became services (officia) and later development took them a step further and transformed them into special (!) classes (status) within the Church. Revival of the Liturgy following the Second Vatican Council was guided by the desire for a new face for the Church - the Church as the priest-like people of God. Therefore post-Council acts relating to Church teachings introduced a new division of liturgical ministries; ministry ordinati (ordained), ministry instituti (institutional) and ministry »deputati« (delegatory). It is worth keeping in mind in reference to that division that the assembled community conducts the first ministry in the act of serving God. Charging certain individuals in the community with the ministry contributes to a clearly experience by the community as the executor of the act of serving God. The gathered community is a »Holy Assembly«, called by the Lord and by its nature, it is always the celebrant (celebrans). Based on more recent Church documents and in light of the perception of contemporary pastoral movements, the essay offers guidelines that encourage the revival of diverse ministries in the act of serving God, particularly those permanent (!) ministries such as lectors and acolytes as well as extraordinary ministers of Holy Communion. There is reference too to some other current topics, such as: the »problem« of altar boys; committing liturgical ministries to women; the end to diversity liturgical ministries during other celebrations and not only during Holy Mass; to introduce »new« ministries still not recognised in Church documents; to vitally distinguish between certain ministries. The theological debate deepens the principle that the diversity in the ministry of serving God leads to greater unity of the liturgical community while at the same time enabling the community itself to experience being the subject of the act of serving God.

Pretpostavljajući poznavanje općenite problematike sakramenta sv. reda i službâ u Crkvi, članak se usredotočuje na posebnost pristupa kršćanskome služenju u perspektivi i kroz prizmu đakona(ta) ne kao neke prijelazne službe, već đakona kao lika prijelaza, ističući - ali ne i apsolutizirajući - posebnost odnosa prema biskupu. Kratke poveznice s prošlošću i liturgijskim vrelima, iščitavajući teologiju molitve ređenja prema Traditio apostolica i Sacramentarium Veronense, omogućuju uočavanje kulturalno-teoloških odrednica za razvoj koji je doveo do sadašnjega pristupa, ponovno najvidljivijega u molitvi ređenja. Polazište euhološke baštine nameće pitanje odnosa ministerijalnih funkcija i odnosa đakona prema biskupu. Drugi dio članka, uvažavajući govor tradicije, najprije etimološki problematizira pridjev trajni (vezan uz đakonat) i smatra ga neprimjerenim. Analizom sadašnjega obreda, autor dolazi do teorijsko-praktičkih aspekata definiranja identiteta i službe đakona, pokušavajući ga promatrati u kontekstu uosobljavanja crkvene dijakonije. Time se otvara put prema koordinaciji njegove djelatnosti s prezbiterima te izbjegava klerikalizacija laikata., Assuming familiarity with the general problem of the Sacrament of the Holy Order and ministries within the Church, the article concentrates on the special nature of the approach of Christian ministries from the perspective and through the prism of the diaconate, not as a transitory ministry but rather as the figure of that transition, pointing out - without conditioning - the specificity of the relationship with the bishop. Brief liaisons with the past and Liturgical sources, listing the theology of prayer pertaining to ordaination according to Traditio aposiolica and the Sacramantarium Veronenese, enables us to perceive the cultural-theological guidelines of development that led to the current approach, once again most commonly seen in the prayer of ordaination. The starting point of euchological heritage presents the question of relations between ministerial functions and relations between the deacon and bishop. Keeping in mind the vocabulary of tradition, the second part of the article firstly presents and etymological analysis of the adjective, permanent (in reference to diaconate) and considers it inappropriate. By analysing the current rite the author arrives at the theoretical-practical aspects of defining the identity and ministry of the deacon, attempting to observe him in the context of personalising Church ministries. In this way the author opens the path towards co-ordinating his activities with priests and avoiding the danger of clericalising the laity.

Ovaj je prikaz ritualnosti usmjeren ponajprije na pokušaj povezivanja općenitih oznaka ritualnosti (morfologije) s onim što se primjećuje u današnjemu svijetu mladih. Vidljivim postaju obilježja pseudognoze s terapijskim oznakama transa i liječenja meditacijskim tehnikama, s jedne strane, a s druge, čežnje za nadosobnim iskustvom. Uočava se čudna povezanost 'nepovezivoga', svijet simbola bez simbolike. Ne vidi se što bi bila 'mitska riječ', što je 'mit' koji bi trebao biti vodilja za prepoznavanje obreda. Time se u pitanje stavlja i sama obrednost. Sve to upozorava na krizu metode današnje znanosti, pri čemu izgleda kako su moguće sve znanosti, od scientology do astrologije u traženju holističke metode. To je upozorenje kršćanskoj liturgiji da postane izričaj stvarnih simbola i da više pozornosti posveti sudjelovanju, umjetničkom izričaju i ne ostane na oblicima koji dovode do magijskoga. Na kraju se čitava problematika pokušava prenijeti na diskoteku kao jedan od modela ritualnosti. Vidi se da diskoteka ne nudi simboličku dinamiku, jer ne nudi transcendentno, već iluziju samo nadilaženja i zatvorenost u projekciju. Time se mladi pretvaraju u zatvorenike sadašnjosti, podložne mnoštvu utjecaja. Kršćansko se slavljenje događaja spasenja u otajstvu Isusa Krista razlikuje od ovih težnji svojim simboličko-obrednim ustrojstvom i odnosom prema vremenu i povijesti., Dieser Aufsatz ist vorerst ein Versuch die allgemeine Eigenheiten der Ritualität ('rituelle Morfologie') mit dem, was man in der Weit der heutigen Jugendlichen sehen kann, in Verbindung zu setzen. Es wird sichtbar wie sich einerseits die Pseudognose mit den terapeutischen Wünschen mischt, und anderseits wie in allem eine starke Sehnsucht nach der überpersönlichen Erfahrung besteht. Aus dieser Mischung stellt sich auch eine merkwürdige 'Verbindung des unverbindlichen', eine 'Weh der Symbole ohne Symbolik' dar. In diesem Zusammenhang ist nicht offensichtlich was wäre genau das legomenon (das Mythuswort) und, damit verbunden, was wäre ein klares Kriterium für die Erkenntnis der Ritualität. Die Wichtigkeit vom legomenon ist selbstverständlich, wenn Ritus als 'Mythus in actu' definiert ist. Ohne ein Mythuswort ist die ganze Ritualität in Frage gestellt. All das zeigt die gröte Krise unseres Jahrhunderts - nämlich, die Methodenkrise, in der plötzlich alle Wissenschaften', von Scientology bis zur Astrologie, als möglich vorkommen - immer in der Suche nach einer holistischen Methode. Das ist auch eine starke Warnung für die christliche Liturgie, die unbedinngt ein Ausdruck der realen Symbolik und semiogenetisch werden und bleiben soll. Damit wird sie auch offener für Teilnahme im gottesdienslichen Geschehen, so wie auch für Kunst, womit diese Ausdrücke verhindern, da sich alles in magischen Formen verwandelt. Im Schluteil versucht der Verfasser die ganze Problematik in den Bereich der 'Diskothek' (im breiten Sinne), als ein Modell der versuchte Jugendritualität, zu übertragen. Diese Atmosphäre bietet keine symbolische Dynamik, weil es dort keine Transzendenz gibt, die die Symbolik rechtfertigen würde. Es geht um eine besondere Ilusionenwelt und Gefangenschaft im Rahmen einer psychischen Protektion, die die Jugentliche in der Gegenwart versperrt und damit sie den verschiedensten Einflüssen überlat Christlicher Gottesdienst unterscheidet sich von diesen Formen in seiner symbolisch-rituellen Struktur und in der Stellungsnahme gegenüber Zeit und Geschichte, die notwendige Elemente für die Erfahrung von Heiligen bilden.