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Članak je napisan prigodom 1600. obljetnice smrti sv. Jeronima, velikoga ranokršćanskoga pisca, bibličara i teologa. Jeronim se rodio u Stridonu, gradiću na granici Dalmacije i Panonije, koji su Goti razorili još za njegova života. U članku je prikazan Jeronimov nauk o naravi i stupnjevima zaređenih službenika prema zbirci pisama koja sadržava 154 pisma, od kojih je Jeronim napisao 116, a 16 je pisama upućeno njemu. U zbirku su uključena i pisma od kojih je neka Jeronim preveo na latinski, a neka su apokrifna. Važnost i bogatstvo zbirke pisama očituje se u mnoštvu različitih tema i brojnosti osoba s kojima se Jeronim dopisivao. O zaređenim službenicima Jeronim piše u 27 od 116 autentičnih pisama, ponekad samo u naznakama, a u četiri pisma opširnije raspravlja o svećeništvu. Jeronim koristi tada uobičajeno nazivlje o zaređenim službenicima: episkop, prezbiter i đakon. Vrlo rijetko koristi i latinske nazive sacerdos i sacerdotio, koje primjenjuje isključivo na episkope i prezbitere, ali ne na đakone. Kada želi jednim nazivom ujediniti sve zaređene službenike, koristi naziv clericus. Da bi netko postao službenik u Crkvi, prema Jeronimu, odlučan je izbor i poslanje zajednice, polaganje ruku samo je potvrda poslanja. U svojim pismima Jeronim govori o biti i različitim stupnjevima zaređenih službenika (episkopa i prezbitera), povezujući ih s apostolima, sakramentima i Crkvom. Najvažniju ulogu koju imaju u zajednici slavljenje je sakramenata, napose euharistije. Jeronimova je posebnost da on odlučno niječe bitnu razliku u stupnju svetoga reda između episkopa i prezbitera, razlikuje ih samo služba koju svaki ima u Crkvi. Razlika je, dakle, više sociološka nego ontološka. Ðakoni se bitno razlikuju od episkopa i prezbitera, oni su nasljednici sedmorice koje su apostoli izabrali i odredili za služenje u zajednici. Premda Jeronim smatra da ne postoji bitna razlika u svetom redu između episkopa i prezbitera, on ne niječe različitost ulogâ i službi koje obnašaju u Crkvi. Korijeni te različitosti nisu teološki, nego društveni i ustrojbeni. Budući da je Crkva također i ljudska zajednica, ona mora imati ustroj sličan drugim ljudskim zajednicama, primjerice vojsci ili posadi broda u kojima se sluša zapovjednika., This article was written on the occasion of the 1600th anniversary of the death of St. Jerome, the great early Christian writer, Bible scholar and theologian. Jerome was born in Stridon, a small town on the border of Dalmatia and Pannonia which was destroyed by the Goths during his lifetime. The article presents Jerome’s teaching on the nature and degree of ordained ministers based on a collection of 154 letters, 116 of which were written by Jerome and 16 of which were written to him. The collection contains also letters which Jerome translated into Latin, some of which are apochryphal. The importance and wealth of the letter collection is evident in the multiplicity and diversity of themes and in the considerable number of persons with whom Jerome corresponded. Jerome writes on ordained ministers in 27 of the 116 authentic letters, sometimes only implicating them, while he discusses the priesthood at greater length in four letters. Jerome uses terms applying to ordained ministers which were customary in his time, namely, bishop, presbyter and deacon. He very rarely uses the Latin terms sacerdos and sacerdotio, which apply exclusively to bishops and presbyters and not to deacons. When he wishes to unify all ordained ministers under one name, he uses the term clericus. In order for someone to become a minister of the Church, according to Jerome, the decisive factor is selection by and the mission of the community, while the laying on of hands is only a confirmation of the calling. In his letters Jerome speaks of the essence of the different degrees of ordained ministers (bishops and presbyters) and links them to the Apostles, the Sacraments and the Church. Their most important role in the community is the celebration of the Sacraments, particularly the Eucharist. Jerome’s particularity lies in his resolute negation of an essential difference in the degree of Holy Orders between a bishop and a presbyter: he distinguishes them only through the ministry of each in the Church. Thus, the distinction is moreso sociological than ontological. Deacons are essentially different from bishops and presbyters as they are successors to the Seven chosen by the Apostles and designated to serve in the community. Although Jerome considers that there is no essential distinction within Holy Orders between a bishop and presbyter, he does not negate the difference in their role and the ministry they carry out in the Church. The roots of these differences are not theological, but rather societal and structural. Seeing as the Church is also a human community, She must have a structure similar to other human communities, such as the military or ship crew who are subservient to authority.

Petric's "lux", in a similar wey, was not onli a sensible image of a rational emanative process, but is original Goodd itself, manifested in the otherness of plurality. However, taken as a whole, Petrić0s philosophical system, based as it was on the total presence of light, extending grom God, the 'Father of light0, op to the body, is not emanative. This is because light did not degrade itself by entering into the world of diversity and materiality, but was affirmed by its 'dscent'as the creative power. Lighr permeates the entire universe, corporeal and non-corporeal, and as the main carrier of cosmic energy becomes the basis of communication troughout the universe. Physical ligt is onli the revelation of divine light, wich constitutes the unity of the physical, psychic, and spiritual processes.

Autor se bavi trajnim filozofsko-teološkim pitanjem o odnosu vjere i razuma pristupajući ovoj problematici osobito kroz iskustvo ranoga kršćanstva koje je svojim odnosom prema filozofiji uvelike odredilo stavove kršćanskih pisaca i cjelokupne teologije sve do naših dana. Stav o nespojivosti vjere i razuma (kršćanstva i filozofije) zastupala je tek manjina ranokršćanskih mislitelja, dok je većina držala kako između spoznaje razumom (filozofije) i spoznaje vjerom (teologije) postoji sklad i jedinstvo. Istaknuti pobornici takva mišljenja jesu Justin, Klement Aleksandrijski i Augustin. Taj skladni odnos koji je trajao stoljećima poremećen je suvremenim razdvajanjem i indiferentnošću, što je dovelo do obostranoga osiromašenja. Na to upozorava enciklika pape Ivana Pavla II. Fides et ratio koja na tragu crkvenih otaca ponovno želi uspostaviti tu nasilno narušenu harmoniju između ovih neodvojivih stvarnosti., The author deals with permanent philosophical-theological question about relation of religion and mind, approaching to this problem especially through the experience of the early Christianity, which, with its relation to philosophy, considerably determined attitudes of Christian writers and entire theology till today. The view about incompatibility of religion and mind (Christianity and philosophy) was supported by the minority of the early Christian thinkers, while the majority thought that harmony and unity exist between rational cognition (philosophy) and religious cognition (theology). Prominent advocates of such view are Justin, Clement of Alexandria and Augustin. That harmonious relation, which has lasted for centuries, is now disarranged with separation and indifference that caused mutual impoverishment. The encyclical letter of the Pope John Paul II Fides et ratio warns about that. It wants to reestablish that forcibly disrupted harmony between these inseparable realities in accordance with the Church fathers.