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The coronavirus pandemic has led to reform in the religious security of the world as a whole. Existing research on the problem is based on approaches that are purely informational and non–systemic, which limits the possibilities of understanding the problem to the context of the “religion–person–state” system. Restrictions on visits to places of worship have to some extent diminished the importance of religious practices. Pandemic threats have called into question the authority of religion and religious figures. The proposed methodological tools make it possible to fully substantiate the criteria of both destructive (which under certain circumstances can be a threat to the national interests of the state, the stable development of society, the exercise of the rights and freedoms of citizens) and constructive cases (the emergence of new communication contexts in which ritual and cult practice can take place) for the development of religious security and its historical genesis in the context of the meaning–forming axis “sacred–profane”, “health–disease”. The coronavirus pandemic, firstly, encouraged religious organizations to adopt new adaptive forms for cult practices; secondly, it changed the approach to religious ministry in society, to the role of the priest in this process; thirdly, it raised the question of the implementation of sacraments and rituals in uncommon circumstances; fourthly, it has exacerbated the issue of ineffective relations between religious organizations both at the interfaith level and at the level of public administration; fifthly, it affected the modernization process of religious communication practices which are not a health threat to the people. These new trends made possible not only the expansion of the functionality of religious security, but also prompted the creation of a flexible, adaptive, open model, which would take into account the regulatory, institutional, resource, and information capabilities of the country, as well as the mentality of the people., Pandemija koronavirusa dovela je do reforme religijske sigurnosti u svijetu u cjelini. Postojeća istraživanja toga problema temeljena su na čisto informacijskim i ne–sistemskim pristupima, što ograničava mogućnosti razumijevanja problema u kontekstu sustava “religija–čovjek–država”. Restrikcije posjeta u vjerske institucije u određenoj su mjeri smanjile važnost religijskih praksa. Pandemijska prijetnja dovela je u pitanje autoritet religije i predstavnika religija. Predloženi metodološki alati omogućavaju potkrjepljivanje u potpunosti kriterija destruktivnih (pod nekim uvjetima mogu biti prijetnja nacionalnim interesima države, stabilnomu razvitku društva, ostvarivanju prava i sloboda državljana) i konstruktivnih (pojava novih komunikacijskih konteksta ritualne i kultne prakse) slučajeva za razvitak religijske sigurnosti i njezine povijesne geneze u kontekstu osi oblikovanja značenja “sveto — profano”, “zdravlje — bolest”. Pandemija koronavirusa je, kao prvo, potaknula je religijske organizacije da prihvate nove, prilagodljive oblike kultnih praksa. Drugo, promijenila je pristupe socijalnim službama, ulozi svećenika u tom procesu. Treće, postavila je pitanje podjeljivanja sakramenata i održavanja rituala u neobičnim okolnostima. Četvrto, negativno je utjecala na učinkovitost odnosa, kako između religijskih organizacija na međuvjerskoj razini, tako i na razini odnosa s državnim tijelima. Peto, utjecala je na proces modernizacije praksa religijske komunikacije koje neće ugrožavati ljude. Navedene inovacije omogućile su povećavanje funkcionalnih sposobnosti religijske sigurnosti, ali su također potaknule stvaranje fleksibilnoga, prilagodljivoga, otvorenoga modela, koji će uzimati u obzir regulatorna, institucionalna, materijalna, informacijska i mentalna obilježja države.

U radu se najprije nastojalo sažeto prikazati povijesni pregled najvažnijih teorijâ metafore koje se mogu pratiti od Aristotelova sustavnog proučavanja u dvjema zasebnim područjima, retorici i poetici, pa sve do novijih istraživanja u kognitivnoj lingvistici i semantici. Glavne postavke najvažnijih teoretičara metafore koje su iznesene poslužile su kao okvir u kojemu su se promotrili i raščlanili pojedinačni primjeri metaforâ u Lukinu Evanđelju. U analitičkome je dijelu izdvojeno i opisano nekoliko biblijskih pojmova (srce, kralj, kraljevstvo Božje, vjera i kuća) važnih za razumijevanje središnje evanđeoske poruke., The paper seeks first to give a summarized historical overview of the most significant metaphor theories that can be followed from Aristotle’s systematic studying in two separate areas, rhetoric and poetics, to contemporary research in cognitive linguistics and semantics. The paper describes the main tenets of the most important metaphor theorists which should serve as the framework in which the work on corpus is conducted, analysis of individual examples of metaphors in the Gospel of Luke. At the same time, we would like to emphasize that that is not the only, exclusive model of the analysis, but it contains a lot of its own contribution on the basis of the previous knowledge on metaphor. The reason for such approach can be found in the specific nature of the Biblical text, which is as a whole or in individual parts inherently metaphoric. The mentioned claims can be confirmed in the examples of metaphors from the Gospel of Luke, metaphor examples that put into words Biblical terms important for understanding the central Gospel message. The metaphor examples are taken from the Bible published by Kršćanska sadašnjost, translation of the New Testament by Friar Ljudevit Rupčić, PhD.

Raznolikost definicija i mjernih instrumenata religioznosti najveće su poteškoće u njezinu istraživanju. Mjerenje religioznosti trebalo bi uključivati teorijski vidik, psihometrijska obilježja mjernoga alata, reprezentativni uzorak te društvenu i kulturalnu osjetljivost mjernoga alata. Cilj je ovog istraživanja validacija hrvatske verzije Upitnika snage religijske vjere Sv. Klara (Santa Clara Strength of Religious Faith Questionnaire). Dobiveni rezultati upućuju na zaključak kako taj upitnik na hrvatskoj populaciji pokazuje izrazito dobra psihometrijska svojstva, čime je otvorena mogućnost primjene u različitim istraživanjima., The purpose of this study was to examine the psychometric properties of the Croatian version of the Santa Clara Strength of Religious Faith Questionnaire. Measuring religiosity should include a theoretical basis, psychometric properties of the measuring instruments, representative sampling, and social and cultural sensitivity. The diversity of definitions and instruments required for measuring religiosity pose the greatest difficulties in its research. The theoretically predicted single-factor structure of the SCSORF Questionnaire has been confirmed herein. Analyses of the primary components reveal a profound dominance of a core dimension, which expounds nearly 70% of the variance. Dimensional stability proves an identical factor structure confirmed through sub-samples based on gender and occupation, as well as congruence coefficients between factor structures obtained in various sub-samples. Convergent and divergent validity confirm a major correlation with daily spiritual experiences and self-reports of religiosity. This is combined with a feeling of fulfilment with one's spirituality and - based on past empirical knowledge - a positive association with subjective well-being. The results acquired indicate that the Croatian version of the Santa Clara Strength of Religious Faith Questionnaire elicits highly positive psychometric properties, which opens the possibility for its use and application.

U XIX. stoljeću, Kierkegaardov pojam vjere određuje početak egzistencijalističke misli jer uvodi velik broj tema s kojima će se egzistencijalizam XX. stoljeća baviti te dalje razvijati, pritom polazeći od individue, i to ne samo u intelektualnom nego i u emocionalnom smislu kao cjelovitoga bića, odnosno subjekta koji nastoji živjeti autentično i slobodno. Naime, riječ je temama poput samoostvarenja pojedinca, anksioznosti, očaja, apsurdnosti življenja i sl. Za Kierkegaarda vjera je polazišna točka k samoostvarenju u puninu ljudskoga bića, a moguća je samo kao vjera u Boga, tj. kao privatni i jedinstveni odnos pojedinca i Boga. Kierkegaard primjer takve vjere utjelovljuje u liku Abrahama, za kojega tvrdi da je vitez vjere, odnosno paragon kojemu svi trebamo stremiti. U radu će se istražiti uloga i značenje vjere u kontekstu viteza vjere kao paragona Kierkegaardove filozofije religije., In the 19th century, Kierkegaard’s concept of faith determined the beginning of existential thought because it introduced a large number of topics that would be used and further developed by 20th-century existentialism, whose starting point was the individual – not only in the intellectual, but also the emotional sense, as an integral being – i.e. a subject that strives to live authentically and freely. The topics in question include individual self-actualisation, anxiety, despair, the absurdity of living, and so on. For Kierkegaard, faith is the starting point for self-actualisation into the fullness of a human being, and is only possible as a belief in God, i.e. a private and unique relationship between an individual and God. Kierkegaard considers Abraham an embodiment of such faith, a knight of faith, i.e. a paragon whom we should aspire to emulate. In this paper I shall therefore explore the role and significance of faith in the context of the knight of faith as a paragon of Kierkegaard’s philosophy of religion.

Budući da je vjera, a time i sloboda Galaćana ugrožena pokušajem vraćanja pod Mojsijev zakon, oslanjajući se na biblijsko pripovijedanje o Abrahamu, Pavao progovara o slobodi kao slobodi od Mojsijeva zakona. Temeljna mu je tvrdnja da Zakon nije početak povijesti spasenja nego Abrahamova vjera koja se oslonila na Božje obećanje. U tomu smislu Zakon je bio nadodan radi prekršaja, radi maloljetnosti čovječanstva, bio je nadziratelj u smislu privremenosti i svojevrsne prisile svojih podložnika, bio je zarobljavajuća snaga od koje je trebalo osloboditi čovjeka. Tu je slobodu Bog ostvario u Kristu koji je jedini istinski Potomak Abrahamov. Oni koji su u Kristu ostvaruju abrahamovski odnos s Bogom, odnos povjerenja i oslanjanja na obećanje, odnos slobode kojemu Zakon nije služio nego ga ugrožavao. Sloboda se ne ostvaruje pod izvanjskom prisilom, nego nutarnjim opredjeljenjem za Božje postupanje koje je nošeno njegovim obećanjem. U ovomu dijelu rada slijedimo Pavlovo razmišljanje u Poslanici Galaćanima o slobodi koju Bog nudi u Kristu i koja je oslonjena na obećanje kao put ostvarenja istinske slobode u odgovornosti. S Abrahamom kao modelom Božjega postupanja sa čovječanstvom i ljudskog odgovora na Božju ponudu i obećanje, Pavao određuje slobodu kao slobodu od prisile Zakona., Since the faith, and thus the freedom of the Galatians, is threatened by the attempt to return to the Law of Moses, relying on the biblical narrative of Abraham, Paul speaks of freedom as freedom from the Law of Moses. His basic claim is that the Law is not the beginning of the history of salvation, but Abraham’s faith, which relied on the promise of God. In this sense, the Law was added because of transgressions, because of the infancy of mankind; it was a supervisor in terms of the temporality and certain coercion of its subordinates and it was an enslaving force of which man had to be freed. This freedom was realized by God in Christ, who is the only true Abraham’s Descendant. Those who are in Christ have an Abrahamic relationship with God, a relationship of trust and reliance on the promise, a relationship of freedom which the Law did not serve but endangered it. Freedom is not realized under external compulsion, but by an inward commitment to God’s conduct, carried by his promise. In this part of the paper, in the Epistle to the Galatians we follow Paul’s thinking of the freedom God offers in Christ, which is based on the promise as the path to true freedom in responsibility. With Abraham as a model of God’s treatment of humanity and human response to God’s offer and promise, Paul defines freedom as freedom from the coercion of the Law.

Iako filozofija religije posjeduje svoje metode i jedinstvenu strukturu istraživanja, ona se, poput ostalih filozofskih disciplina, sustavno razvija naslanjajući se na prijašnje tradicije mišljenja ukorijenjene u zasebnoj kulturi, nacionalnom identitetu i jeziku. Za razliku od “europske” ili “kontinentalne” filozofsko–religijske misli, filozofsko promišljanje o religiji u Engleskoj, i kasnije u Sjedinjenim Američkim Državama, naslonjeno je na tradiciju škotskoga pojma common–sense, empirizma i analitičko–jezične metode. U kojoj je mjeri ta razlika prisutna može se prepoznati u djelima dvojice autora, Chestertona i Guardinija. Oba su filozofa nesumnjivo obilježila razvoj kršćanske filozofije u moderni. Chesterton je bio novinar koji je ulazio u javne polemike s istaknutim znanstvenicima i književnicima svojega vremena kao što su Shaw i Huxley, a Guardini se je ipak kretao unutar teologije. U ovom se radu prije svega osvrćemo na temeljna pitanja u njihovim filozofsko–religijskim istraživanjima te ukratko izlažemo opće odrednice i interese. U drugom koraku kritički analiziramo njihove postavke s ciljem izdvajanja onih mjesta koja su različita i podudarna. Na posljetku interpretiramo kritičko–analitičke uvide kako bismo izložili one sinteze koje bi bile relevantne za suvremenu filozofiju religije. Guardini je, s obzirom na prevedena djela i znanstvene članke, prisutan u našoj filozofiji, a Chestertonova je misao još nedovoljno istražena, ako se izuzmu djela i članci objavljeni tijekom katoličke obnove u Hrvatskoj kao i one novijeg datuma. Pretpostavljamo da ćemo ovim izlaganjem doprinijeti proučavanju međusobnih utjecaja filozofija religija u Engleskoj i Europi s kraja 19. i prve polovice 20. stoljeća., In this exposition we have attempted to compare the thoughts of Chesterton and Guardini with the intention of better understanding the different interpretation of Anglo–American and Continental traditions in the philosophy of religion of the West during the late 19th and early 20th centuries. In the first and second sections we have briefly described the work and interests of these authors and in the third and fourth made a critical analysis of certain subjects in the philosophy of religion which, at the same time, bring them close to each other and divide them. Although Chesterton is familiar with Neo–Scholasticism, in his polemic discussions he uses the pragmatic and common–sense approach to questions concerning the history of religion, and the appearance of positivism and evolutionism, which is the main difference in relation to Guardini who is closer to phenomenalism. Although Chesterton and Guardini are representatives of different traditions and different methodologies, one theme brings them together: a critique of modernity developing in light of the crisis in Christianty and scientific advancement which tells us that their personal insights are not quite as far from one other as one may surmise.

Uz uvodne napomene i zaključne napomene, ovaj je rad podijeljen na dva poglavlja. U prvom poglavlju pod naslovom U potrazi za smislom života istražuje se Zimmermannova potraga za smislom života u njegovom mladenačkom razdoblju. Zimmermann je nedvojbeno prošao put od skepticizma do vjere, a na tom putu od velike su mu pomoći bile filozofija i teologija. Važna pitanja na koja je naš filozof tražio odgovor glase: otkuda i čemu, a ta su pitanja usko povezana uz nazor na svijet i ispravnost toga nazora. U drugom poglavlju rada koji je naslovljen Pronađeni smisao života prikazuje se kako je Zimmeramann uz pomoć skolastičke filozofije pronašao važne odgovore na svoja mladenačka pitanja i traženja. Konačno, život svoj puni smisao, prema Zimmermannu, dobiva isključivo u Bogu koji je stvorio i svijet i čovjeka, tj. u teističkom nazoru na svijet, a nasuprot materijalističkom kojega Zimmermann odlučno odbacuje i drži pogrešnim. Zaključak je rada da potraga za smislom mladog Zimmermanna u svojem središtu sadrži spoznajni problem., In addition to introductory remarks and conclusions, this paper is divided into two parts. In the first chapter, entitled In Search of the Meaning of Life, we explore Zimmermann’s search for the meaning of life in his youth. Zimmermann undoubtedly moved from scepticism to faith, and philosophy and theology were very important to him. The important questions to which our philosopher sought an answer are: whence and why, and these questions are closely related to the worldview and the correctness of that worldview. The second chapter of the work, entitled The Found Meaning of Life, shows how Zimmermann, with the help of scholastic philosophy, found important answers to his youthful questions and quests. In the end, according to Zimmermann, life finds its full meaning exclusively in God, who created both the world and man, i.e. in the theistic world view, and in contrast to the materialistic world view, which Zimmermann resolutely rejects and considers erroneous. The conclusion of the work is that the young Zimmermann’s search for meaning contains at its core a cognitive problem.

Rad je podijeljen na dva dijela. U prvom dijelu objavljen je tekst Zimmermannove molitve, koja je prvo objavljena u knjizi Putem života iz 1945. godine. U drugom dijelu rada donosi se kratka analiza pojedinih elemenata ranije spomenute molitve. Ta se analiza temelji na njegovim filozofskim tekstovima i misaonim traženjima: čovjek u potrazi za smislom života; Isus Krist kao Božji objavitelj; Isus Krist kao povijesna osoba; duša; spoznaja Boga preko stvorenoga svijeta; istinitost kršćanske objave. U zaključku rada naglašava se da Zimmermann nije teološki, nego prvotno filozofski pisac, ali Zimmermannova molitva pokazatelj je da u njegovim tekstovima postoji i teološka strana, koju je potrebno detaljnije istražiti kako bi se dobio zaokružen pogled na njegovo cjelokupno stvaralaštvo., This paper is divided into two main sections. In the introduction, the author draws our attention to the fact that Zimmermann is not unknown in Croatian philosophical and cultural circles. Following the introduction is the first section entitled “Zimmermann’s Prayer”. It contains the text of the prayer itself which was published in The Way of Life in 1945. In the works of Zimmermann certain prayers are also mentioned which were written by other authors, such as Giovanni Papini. The second section of the paper, entitled “An Analysis of Zimmermann’s Prayer”, provides a brief study of certain elements contained therein. The analysis is based on his philosophical texts and mental pursuits of topics such as man in search of the meaning of life, Jesus Christ as revelator of God, Jesus Christ as a historical figure, the soul, knowledge of God through the created world and the truth of Christian revelation. As regards the Zimmermann prayer, its starting point and foundation is the historical figure of Jesus Christ who is also the very center of his prayer. Furthermore, it is important for Zimmermann to prove that man can transcend earthly cognition (materialism) by means of his reason, and that he has the potential for super–experiential cognition (metaphysical cognition). God is revealed to man in Jesus Christ who is the mediator of the revelation. God’s revelation is a certainty, and man has no need to doubt its truth. The conclusion of the paper emphasizes that Zimmermann is not a theological but primarily a philosophical writer; however, Zimmermann’s prayer is an indication that there is a theological side to his texts which needs to be explored in more detail.

U radu je obrađena tema Osoba i vjera u fenomenologiji religije Bernharda Weltea (1906. – 1983.). Temeljni okvir, a koji je ujedno poslužio i kao podloga prvom dijelu rada, jest Welteovo djelo Gesammelte Schriften I/1 Person objavljeno 2006. godine. U cjelini o Osobi istog djela Welte predstavlja svoje viđenje ljudskog postojanja i fenomene koji su uz to postojanje vezani te slijedom toga iznosi originalni koncept ljudske osobe u cjelini. Taj je koncept na tragu aristotelovsko-kršćanske ideje o čovjeku, međutim Welte ovu sliku o čovjeku u bitnom obogaćuje i posuvremenjuje, pri čemu to obogaćenje ni po čemu ne odudara od netom navedene klasične ideje. To se obogaćenje sastoji u Welteovoj razradbi osobe u kontekstu razgovora, jezika, kršćanstva i svijeta općenito, pri čemu čitavim izlaganjem dominira tema dijaloga. Nadalje se iznimno važnom pokazala tema odlučnosti i slobode još jednog istoimenog Welteova spisa Odlučnost i sloboda iz 1966. godine gdje on promišlja o slobodi kao čovjekovoj duhovnoj kategoriji i uz nju vezanoj savjesti kao čovjekovu duhovnom putokazu prema dobru. Teme nade, straha i tjeskobe također su kod Weltea vezane uz ljudsko postojanje. U konačnici ovaj filozof promišlja o ljudskom postojanju kroz prizmu igre i sreće. Sloboda je vezana u Weltea uvijek uz ljudsko postojanje i neodvojiva je od njegova bivstvovanja. U drugom dijelu rada krucijalno Welteovo djelo koje se obrađuje jest Filozofija religije koja je objavljena na hrvatskom jeziku 2016. godine. Welte ovdje promišlja o temeljnim pojmovima i stvarnostima vezanim uz pojam vjere i poglavito njezina izvršenja. Na samom početku drugog dijela riječ je o trenutku kada Welteova filozofija religije 1949. godine postaje fenomenologijom religije, pri čemu je dan svojevrsni uvod u fenomenološku filozofiju uopće. Srž drugog dijela, odnosno cjeline rada jest tema Boga kao začetnika religije te s njim čovjekova odgovora koji je sadržan u vjeri i njezinu izvršenju. Ovdje se također dotičemo i njemačkog mistika M. Eckharta koji je u svojim filozofsko-teološkim djelima predstavljao nadahnuće Bernhardu Welteu. Kao istinski filozof religije, Welte nije zaobišao ni njezine suprotnosti od kojih je ateizam najizraženiji. Stoga završne dijelove rada posvećujemo upravo ovoj temi, pokušavajući dati barem djelomičan odgovor na tako staro, ali i tako novo pitanje je li govor o Bogu i vjerovanje Njemu (još) uvijek moguć unatoč kaotičnosti i zlu koje je prisutno u svijetu. S Bernhardom Welteom smo zaključili da je to moguće. This disertation wishes to explore the topic of The Person and The Faith in Bernhard Welte’s Phenomenology of Religion (1906-1983). The basic framework used as the basis for the first part of the paper is Welte's work Gesammelte Schriften I / 1 Person published in 2006. In Wlete’s work in the part where he talks about the person, Welte presents his view of human existence and the phenomena associated with that existence, which consequently amount, to Welte’s original concept of the human person, a person as a whole. Welte’s concept is in line with the Aristotelian-Christian idea of man, and as Welte explores the classical idea of man as a person, he polishes the classical idea which philosophically speaking brings it up to date, enriching it by expanding it and making it more modern. The enrichment Welte brings consists in the dialogue in which one can elaborate the person in the context of Conversation, Language, Christianity, and The World. In regard to the person the theme of determination and freedom proved to be extremely important, which is discussed in another of Welte's 1966 writings, entitled Determination and Freedom, where Welte reflects on freedom as man's spiritual category and with it associated conscience as man's spiritual compass towards good. With that, in Welte’s philosophy the themes of hope, fear, and anxiety also relate to human existence. Ultimately, Welte contemplates human existence through the prism of games and happiness, where freedom is tied with human existence and is inseparable from man’s existential situation. In the second part of this disertation, Welte's crucial work Philosophy of Religion is examined, where Welte reflects on the concepts and realities related to faith especially those that relate to exercising faith. At the beginning of the second part, Welte's coining the term The Philosophy of Religion, being examined, as the term since he coined in 1949. later becomes known as the phenomenology of religion, which provides a good basis to introduce a philosophical- phenomenological of perspective of The Person and The Faith. The core of the second part of this dissertation explores the theme of God as the originator of religion and Man as the one whose answer to God’s call is contained in faith and its execution. In this part the philosophy of the German mystic M. Eckhart will be explored as his philosophical and theological works were an inspiration to Bernhard Welte. As a true philosopher of religion, Welte also examined atheism, in terms of religious expression, to which the last parts of this work will be dedicated to, in trying to give, at least in part, an answer to the phenomenon of atheism, and to the question whether talking about God and believing in Him is (still) possible despite the chaos and evil that is present in the world.

In trying to understand God and faith in a proper way, philosophy and theology could be very complementary. I would like to review and examine a few modern challenges and relationships between philosophy, theology and faith, seen also from important hints from history of these disciplines. I shall just take some points I consider as the most interesting. I would suggest that the most important relationship between philosophy and theology is threefold: pure philosophical works arguing for theistic conclusion; philosophical explications of existing theological matters, and there is philosophical theology – mixed philosophical and theological components densely intertwined in texts. I give some examples of problems of interest for both disciplines and what significance the solutions, in general, can have for practical faith., U nastojanju da se razumije Bog i vjera na pravi način, filozofija i teologija se mogu izuzetno dopunjavati. Htio bih prikazati i ispitati neke suvremene odnose i izazove između filozofije, teologije i vjere koje se mogu promotriti i iz povijesti ovih disciplina. Razmotrit ću neke točke koje smatram najzanimljivijima. Sugerirat ću da je najvažnija veza između filozofije i teologije trodijelna: postoje čisto filozofska djela koja argumentiraju za teistički zaključak; postoje djela koja filozofski ekspliciraju postojeće teološke sadržaje i postoji filozofska teologija – pomiješane filozofske i teološke komponente gusto isprepletene u tekstu. Dajem primjere zanimljivih problema za obje discipline u ovakvim odnosima te razmatram koje značenje rješenja mogu imati za praktičnu vjeru.

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., Starting from the syntagma »It is for freedom that Christ has set us free« (Gal. 5: 1) and putting it in the context of some contemporary ideas of freedom, in this paper the author explores Paul’s idea of freedom on the basis of the Epistle to the Galatians, which is designated as Magna Charta Libertatis Christianae. In the first part of the paper he places this syntagma in the historical context of the origin of the Epistle, from which it is evident that his speech on freedom is entirely determined by the specific state of believers in Galatian Churches, by their dilemma of returning to the Law of Moses under the influence of some heralds of faith who sneaked into the Churches of Galatia after Paul. And this very concrete idea of freedom springs up first of all from the Christological faith about God’s realization of salvation in Christ. In this sense, it can be said that Paul expresses the salvific effect of the gospel message by the term «liberation», which is unique in the New Testament.

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)., The article was expanded and equipped with sources and literature, a lecture entitled »is Pope Francis a Catholic«, held on April 21, 2021 on social networks of the Croatian Aboveground, the official project of the Youth Office of the Split-Makarska Archdiocese. In the article, the author shows and proves that the question »is Pope Francis a Catholic« on the one hand suffers from media sensationalism and on the other suffers from the unfounded and excessive zeal for the defence of ecclesiastical doctrine and discipline from, however, the ethically justified, theologically unquestionable and ecclesiologically acceptable different Catholic style and mentality of Pope Francis. In this sense, the author presents some historical examples, refers to church teaching sources, especially the teachings of the Second Vatican Council, presents critical theological analyzes and appropriate theological arguments to understand the true nature and motives of the concerns of church critics of Pope Francis. The will to »conquer the space of the Church« and preserve the status quo, the insistence on the shallow conviction »that so has always been done«, the petrified mentality that rejects the call to conversion and missionary transformation of church structures and pastoral action are revealed as major obstacles to embracing a different style, new gestures and some unexpected – critical – statements of Pope Francis which unequivocally confirm him as a ripe fruit of the conciliar renewal of the Church and a true gift of the Holy Spirit to the Church for the 21st century. In this sense the statement of the Second Vatican Council should be borne in mind: »While Christ, holy, innocent and undefiled (Heb. 7:26), knew nothing of sin (2 Cor. 5:21), but came to expiate only the sins of the people (Cf. Heb. 2:17), the Church, embracing in its bosom sinners, at the same time holy and always in need of being purified, always follows the way of penance and renewal« (Lumen gentium, 8).

Ovaj članak svojevrstan je pokušaj tumačenja Pieperove filozofske rasprave O vjeri uz pomoć Newmanovih promišljanja s obzirom na to da se Pieper u svojoj raspravi referira na pojedine Newmanove teze, no ne ulazi u njihovu dubinu. Osim usporedbe te dvojice autora u kontekstu filozofskoga tematiziranja vjere, ovaj rad ima za cilj pokazati da ispravno shvaćena vjera sadrži kapacitet da pruži ono što je čovjeku danas najpotrebnije, i u osobnom i u društvenom kontekstu, a to je sigurnost. S tim ciljem članak u četirima dijelovima prikazuje značenje vjere, aspekte neformalne sigurnosti vjere i moralnih predispozicija koje su nužne za življenje osobne vjere u općespoznajnom i religioznom obliku. U tome smislu ljubav se nameće kao zaključni imperativ – temeljna moralna predispozicija koja štiti vjeru od svih zlouporaba, oblikuje ju, daje joj konzistentnost, usmjerenje i vodi ju prema istini., This article is an attempt to interpret Pieper’s philosophical treatise On Faith with the help of Newman’s thoughts given that Pieper in his treatise refers to certain Newman’s theses, but he does not delve deeper into them. Apart from comparing these two authors in the context of philosophical discussion of faith, this paper aims to show that a properly understood faith has a capacity to provide man with that which is most needed today, both in personal and in social context, and that is security. To this end, in four parts, the article presents the meaning of faith, the aspects of informal security of faith and moral predispositions that are necessary for living personal faith in a general cognitive and religious form. In this sense, love imposes itself as the final imperative – the fundamental moral predisposition that protects faith from all abuses, shapes it, gives it consistency, direction, and leads it to the truth.

Prilog iznosi na vidjelo prisutnost enciklike Fides et ratio Ivana Pavla II. u nas, i to povodom njezine dvadesete obljetnice izlaska. S tim ciljem kronološki pokazuje osvrte na nju u našoj znanstvenoj periodici, koja se mahom vezuje uz filozofsko– teološke institucije na našem nacionalnom korpusu. Članci su većinom izlazili u časopisima Crkva u svijetu, Obnovljeni Život, Vrhbosniensia i Bogoslovska smotra, a gotovo zanemarivo na drugim mjestima. Napisi su bili prigodničarskoga karaktera, tj. izlazili su povodom objave enciklike i obilježavanja njezinih godišnjica. Riječ je o veoma dobrim prikazima čitavoga dokumenta, odnosno pojedinih njegovih dijelova u kojima je riječ o problematici kojom se autori inače bave u svojem znanstvenom radu. Oni su slijedeći okružnicu pisali o povijesno bremenitom odnosu razuma i vjere, odnosno filozofije i teologije kao znanosti o vjeri, o načelnoj otvorenosti ljudskoga duha prema istini koja je i transcendentnoga karaktera, o nužnosti filozofije za teologiju, o prirodnim znanostima i enciklici, o grozoti nihilizma koji predstavlja pravu negaciju ljudskosti te o ponudi poruke Isusa Krista koju je filozofiji pružio Ivan Pavao II. Valja spomenuti da su se pojedini autori znali i kritički osvrnuti na neke dijelove enciklike., This article highlights the presence in Croatia of John Paul II’s encyclical Fides et Ratio on the occasion of the twentieth anniversary of its publication. Hence, the article gives a chronological list of reviews on the encyclical in Croatian scientific periodicals, which are generally associated with philosophical–theological institutions in Croatia. Articles were published in the journals Crkva u svijetu (The Church in the World), Obnovljeni život (Renewed Life) and Bogoslovska smotra (The Seminarian Review) and in other places also, though the latter are almost negligible. Writings were occasional in nature, i.e., they were issued at the time of the publication of the encyclical and on the marking of its anniversaries. The aforesaid are very good presentations of the entire document or of individual sections on whatever problem the authors deal with in their scholarly endeavours. Following the encyclical, they wrote about the meaningful relationship between reason and faith throughout history, or rather philosophy and theology as the sciences of faith, of the openness, in principle, of the human spirit to the truth which is of a transcendent nature, of the necessity of philosophy for theology, of the natural sciences and the encyclical, of the abomination of nihilism which is a true negation of humanity, and of the offer of Jesus Christ’s message which John Paul II proposed to philosophy. It must be mentioned also that certain authors tended to make critical references to some sections of the encyclical.

Počevši s predstavljanjem osobitosti ljudskog izražavanja riječima, odnosno jezikom, autor pokušava naglasiti funkciju metafore u jeziku općenito, a zatim to isto primjenjuje na jezik Starog zavjeta. Nakon što je izložio neke osobitosti semitskog načina razmišljanja i posebnosti povijesno-spasenjskoga značenja starozavjetnog jezika, autor se osvrće na kulturološku pozadinu Starog zavjeta kao konteksta u kojemu se stvaraju metafore. Jedan od posebnih, često zanemarenih konteksta Starog zavjeta je onaj igre i sporta. Biblijski čovjek dok pleše i igra se slavi Gospodina, ali također i trči i bori se za vjeru i s vjerom na životnom borilištu da bi se opravdao i postojano hodio u Zakonu Gospodnjem te izrazio vlastitu vjeru. Uz pomoć biblijskih navoda o navedenim temama, autor pokušava objasniti kako su ples i igra, ali i oskudan sportski jezik, u Starom zavjetu korišteni ne samo kao autentičan način izražavanja odnosa s Gospodinom, već i metafora koju biblijski autor razborito usvaja da bi opisao svoju vjeru., Every page of the Scripture is amazing and surprising. Sometimes one can understand what the sacred author intended, sometimes not. This principle is easier to apply within the pages of the New Testament, something that does not happen with texts from the Old Testament. A main reason seems to be a large distance from the culture, grammar and concepts of the OT. In other words, the language of the OT is more difficult than the language of the NT. In this article, author tries to illuminate some particularities of the Old Testament language, presenting in first instance few elements of the common language. Later, the author underlines functions of the language, particularly one of its important element, a metaphor. According to the author, a metaphor is something that fills the missing gaps in the language and it has to be contextualized in social and religious ambient. Since a Semitic way of thought and salvifichistorical nuances of the Old Testament language are particular, the author turns his research toward the cultural background of the OT as the context in which the metaphors are shaped. Among various contexts in the Old Testament, the one reserves special attention, and is that one of the game and sport, mostly overlooked. While dances and plays, a biblical man celebrates the Lord, but he also runs and fights for/with faith in the arena of his life just to affirm that he firmly walks in Lords Law and thus expresses his faith. Supporting his research with biblical citations, the author tries to explain how the Old Testament writers (and believers) used sport language not only as an authentic way of faith expression but also as a metaphor to explain their faith.

The question of relation between faith and reason is amongst the oldest philosophical questions and throughout the history of philosophy many thinkers tried to answer it. Some gave precedence to reason over faith, others gave precedence to faith over reason, while some perceived the relation to be based on complementarity and harmony. Among this last group of thinkers wefind a distinguished English thinker J. H. Newman, whose understanding and contribution to the above mentioned question will be presented in this article. The question of relation of faith to reason can easily be described as one of the most important questions of Newman`s philosophical thought. He studied it within two philosophical disciplines: epistemology and philosophy of religion. To Newman faith was a specific human act which, as such, had rational character and he considered reason be a faculty which can minister faith in two basic ways: it can help believer to understand what he believes in and it can also partially help a person to assent to supernatural truths by allowing it to see that there are no rational obstacles in accepting reveled truths. This article will also introduce us to Newman`s understanding of the role the reason has to play in apprehending and accepting mysteries, and with Newman`s division of reasoning into formal and informal. While studying the latter kind we will see his original understanding of the special role which informal or implicit reasoning plays in assent to supernatural truths, and his clear distinction between physiological and logical structure of the process of reasoning thanks to which Newman was able to show that the formal reasoning is not the only kind of rational reasoning, and there for it is not the only measure of rationality of assent.

Duhovnost se može shvatiti kao ljudsku potrebu za pronalaženjem krajnjeg smisla i svrhe u životu te želju da se živi integriranim životom. Istraživanja su pokazala da religiozne obitelji, u odnosu na one koje to nisu, za vrijeme trajanja nesigurnosti, neizvjesnosti i stresa imaju veću razinu vjere i nade u dobar ishod, njihovi članovi rjeđe izražavaju određene sociopatološke pojave. Cilj je rada dobiti uvid kako sudionici doživljavaju duhovnost u suočavanju s rizičnim okolnostima u obitelji, a istraživačko pitanje je: Kakvo je iskustvo sudionika koji prakticiraju duhovni život o ulozi duhovnosti u suočavanju s rizicima u obitelji? Sudionici su osobe kojima je duhovnost važna u životu i iz nje crpe snagu za životne izazove. Sudjelovalo je 12 osoba, oba spola, u dobi od 33 do 57 godina te su svi imali visoku stručnu spremu. U prikupljanju podataka koristio se kvalitativni pristup i metoda polustrukturiranog intervjua. Za analizu podataka korištena je tematska analiza. Dobiveni su sljedeći rezultati: duhovnost je mogući resurs osnaživanja članova obitelji u svim obiteljskim rizicima; duhovnost kao izvor snage moguća kod spoznaje vjere, nade i ljubavi kao istinskih životnih vrijednost; duhovne prakse – kao što su molitva, Božja riječ i sakramenti – osobiti su resursi u nošenju s teškim obiteljskim situacijama; zajedništvo, permanentna edukacija u duhovnosti i trajno obnavljanje u duhovnosti; važnost autentičnog življenja duhovnosti koja se očituje u konkretnim djelima u obitelji i okolini. Krize koje nastaju u duhovnom životu povezane su s krizama vjere i identiteta te postaju sredstva jačanja i transformacije same osobe i članova obitelji. Za korištenje duhovnosti kao resursa otpornosti su važne predispozicije odgoja u vjeri i njegovanja duhovnosti članova od najranije dobi, ali se također spoznalo da duhovnost može biti otkrivena kao resurs upravo kroz krizu i da ona može biti sredstvo transformacije života obitelji., Spirituality is defined as the need to find the end of meaning and purpose in life and a desire to live an integrated life. Studies have shown that religious families, in relation to those who are not, have a higher level of faith and hope of a good outcome during periods of insecurity, uncertainty and stress. Also, their members are less likely to express certain social pathologies. The aim of this Paper is to get an insight into participants’ perception of spirituality as a means of dealing with high-risk conditions in the family, so the research question was about the experience of participants who practice spiritual life on the role of spirituality in facing risks in the family. Participants were persons who find spirituality important in their life and draw strength from it for life’s challenges. There were 12 participants, both sexes, aged 33-57, all highly educated. For data collection, a qualitative approach was used and a method of semi-structured interviews. For data analysis, thematic analysis was used. The following results were obtained: Spirituality is a possible resource of empowerment of family members’ at all family risks. Spirituality as a source of power is possible when faith, hope and love are recognized as true life values and accompanied by spiritual practices such as prayer, reading the Word of God and the sacraments as special resources to cope with difficult family situations, as well as fostering unity, permanent education in spirituality and sustained growth in spirituality. The importance of authentic spirituality of life that is manifested in concrete actions in the family and the environment. The crises that occur in the spiritual life are associated with crises of faith and identity and serve as a means of strengthening and transformation of the very person and family members. To use spirituality as a resource of resilience, it is important to have predispositions in terms of religious education of family members, nurturing spirituality from an early age, but it was also recognized that spirituality can be detected as an empowering resource not before a crisis and can serve as a means of transformation of family life.

U članku se propituje filozofijski aspekt izgradnje kršćanskog humanizma sadržanog u enciklici Fides et ratio. Analizom odnosa autonomije filozofije i teologije izgrađuje se platforma da se sinteza vjere i razuma ne gleda u svjetlu hermetizma, nego sukladno zakonitosti autentičnosti. Autentična filozofija ne može postati teologijom, baš kao što ni autentična teologija ne može postati filozofijom. Načelom heteroafirmativnosti ostvaruje se sinteza vjere i razuma na način da se istina oslobodi formalističkog i od čovjeka otuđenog oblika stvarnosti. Egzistencijalno je relevantna istina ona koja ne isključuje, koja ima snažne integrativne mehanizme te tako pridonosi osmišljavanju ljudskog života., The article discusses the philosophical aspect of building Christian humanism contained in the Encyclical Fides et Ratio. In analyzing the reciprocal autonomous relationship between philosophy and theology, a platform has been created for the synthesis of faith and reason, not however to be seen in light of hermeticism, but in keeping with the laws of authenticity. An authentic philosophy cannot become a theology, similarly an authentic theology cannot become a philosophy. The principle of hetero–affirmation embodies the synthesis of faith and reason in such a way that the truth is liberated from a formalistic and alienated form of reality. An existentially relevant truth is one that does not exclude, one that has powerful integrative mechanisms, and that contributes to the meaningfulness of human life.

Vjera u Boga usko je povezana s pitanjem o smislu ljudskoga života. Ova teza ovdje se razvija prije svega na temelju mišljenja njemačkog filozofa Volkera Gerhardta. Pritom se posebno ističe da je dimenzija bezuvjetnosti smisla stvaran životni element religije i da se racionalnost vjere i pitanja smisla može prikazati na prikladan način, za što veliko značenje može imati i promišljanje tradicije racionalne teologije. Ovdje se vjera razumijeva kao egzistencijalan čin koji obuhvaća čovjeka kao cjelinu, a ta se cjelina odnosi na život kao cjelinu i na svijet kao takav. Ovaj se čin može odnositi i na Boga kao osobu, čija spoznaja nadilazi čovjeka i njegove sposobnosti, bilo da on pokušava dokazati njegovu egzistenciju, bilo da je niječe. Stoga se ovdje pokušava pokazati da Boga nije moguće u potpunosti razumjeti, da je on u biti više stvar vjere nego znanja, a da vjera i znanje jedno drugome ipak ne protuslove, da nisu neki antipodi, nego tvore jedinstvo koje je potpora samosvjesnom čovjekovu djelovanju. Time se sugerira da put prema onom božanskom, odnosno prema Bogu, ima i teorijsku i praktičnu razinu, no da i jedna i druga dotiču tajnu koja doduše nadilazi čovjekovu spoznajnu moć, ali je ne ostavlja u nekakvoj potpunoj nemoći. Stoga se vjera promatra kao pozitivna stvarnost, a kritika religija je, koliko god ona u mnogočemu bila opravdana, temeljito stavljena u pitanje., Der Glaube an Gott ist mit der Frage nach dem Sinn menschlichen Lebens eng verbunden. Diese These wird hier vor allem aufgrund des Denkens des deutschen Philosophen Volker Gerhardt entwickelt. Dabei wird besonders hervorgehoben, dass die Unbedingtheitsdimension von Sinn das eigentliche Lebenselement der Religion ist und dass man die Rationalität des Glaubens und der Sinnfrage ausweisen kann, wozu auch der Bezug auf die Tradition der rationalen Theologie seine Bedeutung hat. Hier wird der Glaube als existenzieller Akt verstanden, der das Ganze des Menschen umfasst und es auf das Ganze seines Lebens und der Welt als solcher bezieht. Dieser Akt kann auch Gott als Person gelten, dessen Erkenntnis den Menschen und sein Vermögen übersteigt, sei es, dass er versucht, Existenz Gottes zu beweisen, sei es, sie zu leugnen. So wird hier versucht zu zeigen, dass man Gott nie völlig verstehen kann, dass er im Grunde mehr die Sache des Glaubens als des Wissens ist und dass sich Glaube und Wissen nicht widersprechen, sie sind keine Antipoden, sondern sie bilden eine Einheit, die das selbstbewusste Handeln des Menschen trägt. Damit wird angedeutet, dass der Weg zum Göttlichen und zu Gott sowohl theoretische als auch praktische Dimension hat, beide aber reichen an das Geheimnis, das menschliches Erkenntnisvermögen zwar übersteigt, es aber nicht in totaler Ohnmacht liegen lässt. So wird der Glaube als eine positive Angelegenheit betrachtet, Religionskritik aber, mag sie in vieler Hinsicht auch berechtigt sein, gründlich in Frage gestellt.

Autor istražuje Verešovo poimanje čovjeka i njegovu težnju za postojanjem, slobodom, besmrtnošću, vječnošću u odnosu na čovjekovu prolaznost, uvjetovanost i smrtnost; otkriva Verešov filozofsko–teološki napor u proučavanju sposobnosti čovjeka da razumskim putom spozna podrijetlo, smisao i svrhu svojega postojanja u odnosu na postojanje iskonskog Pokretača odnosno Stvoritelja koji oduvijek jest i koji se postupno objavljuje preko svojih djela i u čovjekovoj svijesti. Proučava utemeljenost i suvislost Verešova razmišljanja, razložnost i opravdanost njegova promicanja i zagovaranja filozofsko–teološkog dijaloga među filozofsko– teološkim znanostima, posebno između vjere i razuma., In the article Tomo Vereš –Promoter and Advocate of Philosophical–Theological Dialogue: The Role and Significance of Faith in Dialogue the author delves into Vereš’s concept of man and his longing for existence, freedom, immortality and eternity in respect to transience, contingency and mortality. He exposes Vereš’s philosophical– theological efforts in the course of his inquiries into man’s ability to acquire knowledge by means of reason about the origin, meaning and purpose of his existence in relation to the existence of the Prime Mover, or rather, the Creator who always was and who reveals himself gradually throught His works and in man’s consciousness. The article studies the foundedness and significance of Vereš’s reflections, judiciousness and justifiability of his endorsement and advocacy of philosophical–theological dialogue among the philosophical–theological sciences, particularly between faith and reason.

U razmatranju odnosa filozofije i religije Martin Buber je pod znatnim utjecajem kabale i hasidizma. Stavljajući u centar svojeg razmišljanja pojam šekina – prisutnost Božja, kroz fenomenološki pristup tom problemu želi potvrditi jednu od svojih osnovnih teza o potpunoj imanentnosti Božjoj u kozmosu i čovjeku. Poistovjećujući religiju s Prisutnošću i udaljavajući svaki Ti iz područja objekta, Buber uspostavlja odnos prisutnosti u kojemu religioznost koju razlikuje od religije, a koja se izražava u čovjekovu djelovanju, prelazi put od »iznimke«, kao iskustva drugosti koje ne pronalazi svoje mjesto u redovitoj dimenziji čovjekova bivstvovanja do prisutnosti koja postaje temelj i nositelj čovjekova postojanja jer svi naši odnosi pronalaze svoje ispunjenje i smisao u vječnome Ti. Dijalog, susret i odnos nisu dekorativne kategorije naše religioznosti, nego put koji nas vodi do toga da poodnosimo cjelokupnu stvarnost. Buberova je nakana potvrditi spoznaju da je bit religioznosti čovjekovo djelovanje koje održava na životu iskonski dijalog između Boga i čovjeka. Na taj način Buber kroz tradicionalnu misao svojeg naroda i vlastitu filozofiju dijaloga otvora put dijaloškoj religioznosti., Martin Buber’s reflection on the relationship between philosophy and religion has been significantly influenced by Cabala and Hassidism. By putting into the centre of his reflection the concept of shekinah (the presence of God), he wants to confirm, through a phenomenological approach, one of his basis theses on complete immanency of God in the cosmos and in the human being. By identifying religion with the Presence and by distancing every Thou from the area of object, Buber establishes the relation of presence in which religiosity (that he distinguishes from religion), expressed in the human being’s activity, crosses a journey from being an »exception«, as an experience of otherness that does not find its place in the regular dimension of the human beings’ existence, all the way to the presence that becomes the basis and the bearer of the human being’s existence, because all our relations find their fulfilment and meaning in the eternal Thou. The dialogue, meeting, and relation are not decorative categories of our religiosity, but the way that leads us to put the whole reality in the relation. Buber’s intention is to confirm the insight that the essence of religiosity is the human being’s activity that reflects in life the original dialogue between God and the human being. In this way, Buber opens a way for dialogical religiosity through the traditional thought of his people and his own philosophy.

Znanstvena ovjera sekularizacije u ovome članku je okvirno područje istraživanja religiologijski relevantnih društveno-kulturalnih promjena, s posebnim naglaskom na značenju tih promjena za kršćanstvo i u samome kršćanstvu. Način na koji se promišlja o sekularizaciji pretpostavlja se kao prikladan za uvažavanje višeznačja i složenosti sekularizacijskih procesa u pogledu aktualizacije njihove hermeneutičke valjanosti za novije analize i tumačenja položaja i uloge kršćanstva i religije u suvremenom društvu i svijetu današnjice. Istodobno se nastoji oko aktualizacije relevantnih istraživanja Željka Mardešića, kako u pogledu samoga fenomena sekularizacije, tako i s obzirom na novije usporedive društveno-kulturalne procese u sadašnjosti., Scientific verification of secularization in this paper is taken as a general research framework investigating socio-cultural changes relevant in religiology, especially its consequences for Christianity and also within Christianity itself. The way secularization is here considered seems to be adequate for taking into account the polyvalency and complexity of some processes of secularization concerning its hermeneutical validity in due to further analyses and explanations of state and role Christianity and religions take in contemporary societies and in nowadays world. At the same time there is also endeavour to actualize some relevant Željko Mardešić’s researches, concerning both the phenomenon of secularization and some of comparable contemporary socio-cultural processes.

Tema ovog rada omeđena je kronološkim okvirom prvih 6-7 stoljeća kršćanstva, a zemljopisno smještena u prostor grčko-rimske kulture, to jest Rimskog Carstva. Jedan od ciljeva istraživanja je propitati kako je prva Crkva, stupajući u kontakt s helenističkom kulturom, prevladala napetosti koje su nastajale. Ukazati je stoga na učinke i posljedice njihovih susreta i srazova. Imajući u vidu dalekosežne posljedice pastoralnih odluka prve Crkve za razvoj kršćanstva i kršćanske misli, nije zanemariva ni aktualnost argumenta za naše vrijeme. Bit će korisno stoga iznijeti na vidjelo valjane teološke principe kojima se Crkva vodila u različitim i raznolikim situacijama kako bi iskustvo prve Crkve poslužilo Crkvi u 21. stoljeću pred izazovom nove evangelizacije., The topic of this paper is bounded by a chronological framework of the first six to seven centuries of Christianity and is geographically situated in Greek-Roman cultures, i.e. the Roman Empire. One of the objectives of this research was to question how the Church, when it came into contact with the Hellenistic culture, overcame tensions that inevitably emerged. The article points out the effects and repercussions of their encounters and clashes. Keeping in mind the far-reaching repercussions of pastoral decisions of the First Church on the development of Christianity and Christian thought, the currentness of the argument for our times are not to be underestimated. It will be useful to disclose some valid theological principles that led the Church in various and varied situations so that the experiences of the first Church can serve as an example for the Church in the 21st century faced with the challenge of the New Evangelisation.

Danski filozof Søren Kierkegaard duboko je proživljavao i promišljao vjeru, umjetnost i filozofiju pa, premda se umjetnosti i filozofije odrekao u ime vjere, to je samo prividno tako, jer je filozofiju sačuvao svojim izvanrednim filozofiranjem, a umjetnosti je sačuvao značajno mjesto u estetici braka i umjetnosti življenja. Što to znači estetički živjeti, i što znači etički živjeti? Kierkegaard ne polazi od estetičkog života umjetnika, već od etičkog i religioznog samoizbora koji život čini lijepim i umjetničkim djelom. Cilj nije umjetnost umjetničkog djela, već umjetnost življenja, a to je moguće samo u vjeri., Dannish philosopher Søren Kierkegaard deeply lived through and contemplated faith, art and philosophy; althought he got rid of art and philosophy in the name of faith, this was only apparently, because he have preserved philosophy by his extraordinary thinking, and he also preserved important place for the art in the aestehtics of marriage and in the art of living. What does it mean to live aestehtically, and what to live ethically? Kierkegaard does not take the life of an artist as his point of departure, but he takes ethical and religious self-choice as the source of life which makes it artistic work and the work of beauty. The goal is not the art of artistic work, but the art of living, and that is possible only through the faith.

Nakon više od stotinu godina enciklika Fides et ratio (1998.) postavlja iznova pitanje o odnosu teologije i filozofije. Taj je odnos posljednji put obrađivao Lav XIII. 1879. godine. Ivan Pavao II. preuzima nauk Lava XIII., ali stavlja nove odlučujuće naglaske: treba razlikovati vjeru i mišljenje, no oni se istodobno i prožimaju. Bez mišljenja vjera je ništa (Augustin). Iz toga proizlaze zaključci koje Ivan Pavao II. samo djelomično povlači. Članak donosi najprije pregled Enciklike, potom opisuje stajalište Lava XIII. i karakterizira zaključno ono »sada« vjere i razuma prema Ivanu Pavlu II. Zaključak tvore posljedicu za današnju filozofsku izobrazbu teologa., Die Enzyklika »Fides et Ratio« (1998) stellt - nach über hundert Jahren Kirchengeschichte - die Frage nach dem Verhältnis von Theologie und Philosophie neu. 1879 hatte Leo XIII. dieses Verhältnis zum letzten Mal behandelt. Johannes Paul II. greift die Lehre von Leo auf, setzt aber entscheidende neue Akzente: Glauben und Denken sind zu unterscheiden, aber sie durchdringen sich zugleich. Ohne Denken ist Glaube nichts (Augustinus). Daraus ergeben sich Folgerungen, die Johannes Paul II. nur zum Teil zieht. - Der Artikel gibt zunächst eine Übersicht über die Enzyklika, behandelt dann die Position Leos XIII. und charakterisiert anschließend das »Jetzt« von Glauben und Vernunft nach Johannes Paul II. Den Beschluss bilden einige Folgerungen für eine heutige philosophische Bildung von Theologen. A translation of this article is published in Croatian in a printed version in: Bogoslovska smotra, 78 (2008) 4,721-740. A German version is available on-line only., After more than 100 years the encyclical Fides et Ratio (1998) once again raises the question of the relationship between theology and philosophy. That relationship was last analysed by Leo XIII in 1879. Pope John Paul II takes over the teachings of Leo XIII but places new decisive highlights: should we differentiate faith and thought yet at the same time they pervade. Without thought, faith is nothing! (St. Augustine). This leads us to the conclusions that John Paul II partially draws. The article first presents an overview of the encyclical and then describes Leo XIII position and characterises the conclusive »now« of faith and reason according to John Paul II. The conclusion forms the consequences for current philosophical education of the theologian.

Nakon uvodnih, pristupnih misli zabilježeni su životopisni podatci Edith Stein, redovnice i mučenice Terezije Benedikte od Križa. Slijedi popis znanstvenih, filozofskih i duhovnih djela E. Stein. Prikaz promišljanja intelektualke, vjernice i redovnice je središnji dio ovog rada. Na završnim je stranicama prosudba o djelima i njihovu značenju ne samo u stvaralaštvu Edith Stein nego općenito za život (i o životu) u XX. stoljeću. Na kraju rada je popis literature o E. Stein i njenim mudroslovnim i duhovnim promišljanjima., After the introductory opening thoughts, the author provides biographical information about Edith Stein, a nun and the martyr Saint Theresa Benedicta of the Cross, and adds the list of scientific, philosophical and spiritual works by E. Stein. Presentation of reflections by this intellectual, believer and nun is the central part of the paper. Final pages present an assessment of the works and their importance not only within Edith Stein’s opus but also as regards their importance in relation to life (and about life) in the 20th century. The last section of the paper is the bibliography on E. Stein and her philosophical and spiritual reflections.

U članku se predstavljaju, uz kratak životopis, pogledi fra Vendelina Vasilja na komunistički svjetonazor. Predočene su osnovne odrednice njegovih dvaju djela: Filozofija komunizma i Komunizam i vjera, knjigâ koje ovdašnja stručna, znanstvena i filozofska javnosti nije poznavala. Predstavljen je i kontekst u kojemu su djela nastala, posebice uzevši u obzir zanemarivanje kršćanskoga socijalnog nauka dugi niz desetljeća od bivše službene znanosti. Naglašavanjem autorova istraživačkog diskursa koji je bio moguć zbog njegova neposrednog uvida u izvornu marksističku literaturu, odnosno uvida u istom objavljene spise mladoga Marksa i Engelsa, a za koje glavni protagonisti komunističke ideologije do tada nisu znali, želi se ponuditi drukčija slika od danas prevladavajuće o duhovnoj i filozofskoj klimi u tom razdoblju. Uz Vasiljeve poglede nude se i određeni komentari iz domaćega teološko-filozofskog pristupa s obzirom na marksistički odgovor na težišna životna i filozofska pitanja., The article presents, with a short biography, father Vendelin Vasilj’s views on the communistic philosophy of life. It also gives the basic characteristics of his two works: Philosophy of communism and Communism and religion, books which were not known for the professional, scientific and philosophical public of this place. The context, in which the works were made, is also presented, especially taking into consideration the centuries long neglecting of the Christian social doctrine by the former official science. By emphasizing the author’s research discourse which was able because of his direct insight into original Marxist literature, or insight into the published documents of young Marx and Engels, for whom the main protagonists of the communistic ideology did not hear anything, the intention was to offer different image about spiritual and philosophical atmosphere in that period. Besides Vasilj’s views there are also some comments from the home theological-philosophical approach with regard to Marxist answer to the basic life and philosophical issues.

U knjizi je obrađeno Vlačićevo poimanja uloge razuma pri razumijevanju vjere, što uključuje različite oblike filozofskog, teološkog i hermeneutičkog promišljanja.

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.

This study shows how Tomo Vereš conceives philosophy of Thomas Aquinas, why and how philosophy to Aquinas is not an end in itself and that Vereš understood relationship between philosophy and theology, reason and faith. In its complete autonomy philosophy is essentially an open dialog.