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Početkom rujna 2020. u KBC-u Split potvrđena je identifikacija posmrtnih ostataka Marije Krucifikse Kozulić (Rijeka, 1852. – 1922.) za koju se od 2013. godine vodi postupak za proglašenje blaženom. U postupak analize uloženo je puno truda u hrvatskom timu forenzičara, a zauzimanjem prof. dr. sc. Dragana Primorca, dr. med., pedijatra, genetičara, forenzičara i znanstvenika, ta zahtjevna analiza je nastavljena u suradnji sa Američkim ministarstvom obrane i zaključena u Penn State University. Radi se o prvom postupku kauze tijekom kojeg je na jedinstven način došla do izražaja nužnost interdisciplinarnosti znanosti radi utvrđenja istine o jednoj uzornoj ženi, učiteljici, odgojiteljici i utemeljiteljici Družbe sestara Presvetog Srca Isusova. Američko Sveučilište Penn State, izvijestilo je javnost o rezultatima suradnje sa znanstvenicima Sveučilišta u Splitu tijekom identifikacije službenice Božje majke Marije Krucifikse Kozulić i njezine sestre Tereze i uvrstilo uspješnu identifikaciju među najznačajnija postignuća znanstvenika ovog Sveučilišta u 2020. godini. Koliko taj primjer znači za razvoj slične suradnje različitih polja znanosti, te na koji način utječe na svakodnevni život prikazat će se tijekom susreta sa osobama koje su bile uključene u proces identifikacije od 2011. godine, kao i u završni događaj obznanjivanja rezultata provedene analize.

Ovaj rad će se baviti o Alojziju Stepincu, njegovim djelima kroz život, svećeničkom životu, ulogu u ratnom razdoblju i poslije njega. Djelovanje i značaj kardinala Stepinca prema državi, vlasti i ljudima koji su je vodili. Prihvaćao je svaku vlast i s njom komunicirao samo onoliko koliko mu je bilo neophodno. No vlasti su se prema njemu i Crkvi različito odnosile, a on se nije ustrajao reći im u lice što zaslužuju. Stepinca politika nije previše zanimala, on se kao svećenik držao „Bogu Božje, caru carevo“. Živio je kao zatočenik u rodnom Krašiću gdje je na kraju i umro. Nakon smrti započeo je postupak proglašenja Stepinca svetim, u kojem su završena dva stupnja (1. proglašen Slugom Božjim, 2. proglašen blaženikom, 3. proglašenje Svetim nije završeno). Postupak beatifikacije (proglašavanje svecem) traje i dan danas. This paper is going to be about Alojzije Stepinac, his work through life, his life as a priest, his role in the war period and after it. It will be also about his effect and significance to the state, the government and the people who led the state at that time. He accepted the rules of every government and he was communicating with it only as much as it was necessary. But the authorities have treated him and the Church differently, and he wasn’t afraid to tell them, in the face, what they truly deserved. Stepinac wasn’t too interested in politics, as a priest he was holding to "Give Caesar what belongs to Caesar, and God what belongs to God!” He lived as a prisoner in his birthplace Krašić where he eventually died. After his death, the process of his canonization begins. In the process of his canonization, till now, there have been completed two stages (the first was declared as Alojzije Stepinac the Servant of God, the second one – he was declared to be beatified, and the third one (canonization) is still not completed). The process of beatification (declaration of him becoming a Saint) still continues to this day and forward.

Straipsnyje pateikiami svarbiausi vyskupo Vincento Borisevičiaus gyvenimo faktai, liudijantys jo tikėjimo misiją šiame pasaulyje. Pristatomos šeimos vertybės, perduotos Vincentui Borisevičiui: tikėjimo dorybė, įsitikinimų tvirtumas. įvertinamos vyskupo Vincento Borisevičiaus kaip kankinio paskelbimo šventuoju galimybės. Aiškinamasi, ar vyskupo Vincento Borisevičiaus gyvenimas atitinka kriterijus, kurie nustatyti beatifikacijos ir kanonizacijos procedūriniuose reikalavimuose. The theme of this study “Analysis of the personality of bishop Vincentas Borisevičius and possibility of his beatification” has not been analysed yet in any theological literature. The theme of martyrdom is widely spread both in Holy Writ, Magisterium documents of the church and in works by fathers of the church. Bishop Vincentas Borisevičius’ life and work analyses have been made not once. However life, work, martyrdom and death facts of this bishop have not been analysed in any research studies in the light of requirements for candidates into the Saints. In the introduction of the study there are all sources of information, main reference books as well as written research studies related to this theme presented. This article shows how Vincentas Borisevičius’ life testified his belief till the end of his days and how facts of his life correspond to criteria of beatification especially the moments of inquiry in Soviet courts where Vincentas Borisevičius showed a true, clear and categorical testimony which led him to death. This study is based on documents of Church teachings, historical sources as well as other literature related to the theme of this study. During the study it appeared that personal virtues and values of Bishop Vincentas Borisevičius were alive in his life, activity and in the face of death. The tragedy of the end of his life is martyrdom as a reality of the testimony corresponding to beatification criteria that are being raised in such cases.

"Ime Ivana Merza značilo je za čitav jedan naraštaj mladih katolika program života i djelovanja. Ono to mora biti i danas!" To su riječi što ih je izrekao papa Ivan Pavao Drugi na beatifi kaciji bl. Ivana Merza u Banjoj Luci 22. lipnja 2003. Polazeći od tih papinih riječi, autor u članku analizira na koji način ostvariti tu papinu ideju, kako mladima današnjice približiti lik, djelo i poruku bl. Ivana. Poučen osobnim iskustvom u radu s mladima, autor ističe uspjeh što ga je u svome životu na raznim područjima postigao i ostvario bl. Ivan, a po čemu taj blaženik može zainteresirati mladoga čovjeka. Ukratko se prikazuje bl. Ivan i njegov život u pogledu životnog uspjeha. O temi "uspjeha" u životu bl. Ivana govorio je i papa Ivan Pavao Drugi u svojoj propovijedi na misi povodom beatifi kacije istaknuvši da je najveći njegov uspjeh bio ostvarenje svetosti i kršćanskih vrlina. U članku se nadalje spominje i priznanje koje je papa Benedikt XVI dao hrvatskom blaženiku Ivanu Merzu uvrstivši ga među 18 najvećih svetaca u povijesti Crkve koji su se istaknuli u štovanju euharistije. Članak završava tvrdnjom da se duhovna veličina i ljepota duše bl. Ivana može najbolje upoznati čitanjem njegovih tekstova, posebice njegova dnevnika, u kojem mladi čovjek može naći puno toga korisnog i ohrabrujućeg za svoj duhovni život., The Name "Ivan Merz" meant a program of life and action for a whole generation of young catholics. It must also mean the same today!" These were the words spoken by Pope John Paul II at the beatification of bl. Ivan Merz in Banja Luka on June 22nd 2003. Using those words as a starting point in the article, the author analyses possible ways of achieving the Pope's idea of how to make the character, deeds and message of bl. Ivan closer to them. Using his own personal experience in working with youth the author praises the achievements made by bl. Ivan during his life time which in turn can be of interest for a young people. There is a short overview of bl. Ivan and his life from the perspective of his life achievements. Pope John Paul II spoke on the topic of life "achievements" of bl. Ivan in his homily during the mass of beatification and pointed out that his greatest success was achieving sanctity and Christian values. The article then mentions the acknowledgment of Pope Benedict XVI given to the Croatian blessed Ivan Merz by listing him among the 18 greatest saints in the history of the Church that have distinguished themselves in eucharistic devotion. The article ends with the statement that the best way to learn about the spiritual greatness and the beauty of bl. Ivan's soul is by reading his texts especially his diary in which a young man can find many useful and encouraging data about for their spiritual life., "Der Name von Ivan Merz bedeutete ein Programm des Lebens und der Wirkung für eine ganze Generation junger Katholiken. Er müsse es auch heutzutage sein!" Dies seien die Wörter, welche der Papst Johann Paul der Zweite an der Beatifikation des seligen Ivan Merz am 22. Juni 2003 in Banja Luka aussprach. Ausgehenden von diesen päpstlichen Worten, analysiere der Autor im Artikel, wie man diese päpstliche Idee verwirklichen solle, wie man den heutigen Jugendlichen die Figur, das Werk und die Botschaft des seligen Ivan annähern könne. Belehrt durch eigene Erfahrung in der Arbeit mit den Jugendlichen hebe der Autor den Erfolg hervor, welchen auch der selige Ivan in seinem Leben in verschiedenen Gebieten realisiert hat und damit könne der Selige in einem jungen Menschen Interesse wecken. In kurz werden der selige Ivan und sein Leben hinsichtlich des Lebenserfolgs dargestellt. Vom Thema des "Erfolgs" im Leben des seligen Ivan sprach auch der Papst Johann Paul der Zweite in seiner Predigt in der Messe anlässlich der Beatifikation, indem er hervorhob, dass sein größter Erfolg in der Verwirklichung der Heiligkeit und christlicher Tugenden lag. Im Artikel werde auch weiterhin die Anerkennung erwähnt, welche der Papst Benedikt XVI dem kroatischen Seligen Ivan Merz gegeben hat, ihn in Reihe und Glied der 18 größten Heiliger in der kirchlichen Geschichte stellend, die sich mit der Verehrung der Eucharistie hervorgetan haben. Der Artikel beende mit der Behauptung, dass sich die geistliche Größe und Schönheit der Seele vom seligen Ivan Merz am besten mit dem Lesen seiner Texte, besonders seines Tagebuchs erlesen lassen, in dem ein junger Mensch viel vom Nützlichen und Ermutigenden für sein geistliches Leben finden könne.

Šiais metais pasirodė prelato profesoriaus habilituoto daktaro Henryko Misztalio knyga „Sanctorum Mater. Komentarz“ („Švetųjų Motina. Komentaras“. Lublin: KUL. 2008). Tai veikalas, pateikiantis aukščiausio lygio specialisto komentarus praeitais metais paskelbtai Šventųjų skelbimo kongregacijos instrukcijai „Sanctorum Mater“.

U članku autor prikazuje najprije kronologiju drugog pohoda pape Ivana Pavla II. Bosni i Hercegovini i svečanost beatifikacije u Banjoj Luci 22. lipnja 2003., koju su s pravom mnogi nazvali pravim "čudom" s obzirom na okolnosti u kojima se odvijala. Naglašava potom da je Sveti Otac u svom govoru istaknuo kako i danas ime bl. Ivana Merza mora biti program života i rada mladima, kao što je to bilo i u prošlosti. U drugom dijelu iznosi pozitivne međunacionalno - ekumenske vidove ovog događaja te ističe činjenicu da su vlasti Republike Srpske dobro organizirale sigurnost Papina dolaska i medijsku pratnju događanja, premda je sporadično bilo i drugačijih reagiranja. Nastavak Papina pohoda Banjoj Luci, opisan u trećem dijelu, ozbiljio se posjetom stotinu učenika i profesora banjalučke Gimnazije Rimu i njihovim susretom s Papom 30. srpnja 2003. na općoj audijenciji. Oni su mu došli zahvaliti za njegov posjet banjoj Luci i za beatifikaciju učenika njihove gimnazije - bl. Ivana Merza, koji je pohađao tu gimnaziju od 1906. do 1914. godine.

Autor u ovom članku najprije uvodno govori o pojmovima »svet« i »blažen«, a zatim proučava povijesno nastajanje ustanove kanonizacije i beatifikacije i praksu koja im je prethodila. Nakon toga, na temelju crkvenih dokumenata, istražuje sadašnju crkvenu praksu štovanja blaženih te na kraju, oslanjajući se na povijesno istraživanje i konstatirajući nedorečenosti sadašnjega crkvenog zakonodavstva o toj temi, govori o perspektivi štovanja blaženih, s posebnim osvrtom na štovanje novog hrvatskog blaženika Alojzija Stepinca., The author in this article first talks about the concepts of »saint« and »blessed«. Also as an introduction he writes about different uses of those words throughout history. In part two there is an analysis of the historical origins of canonization and beatification. The veneration of saints has popular beginnings, and in the first centuries the initiative was always to be found in the local community. The local bishop made sure that the venerations were in harmony with the Christian fatih. The first signs of papal canonization appear only toward the end of the 10th century, and only in the 11th century was there a spreading of papal authority over the introduction of new venerations. In 1234 the decretales of Gregory IX sealed into law papal authority over the process of canonization, but a fall four centuries were necessary to bring it into practice. Changes came to the terminology also. During the 14th century the attribute »saint« began to be reserved for those canonized a saint. »Blessed« remained for those who did not receive a papal canonization but were still the subject of veneration. In practice that meant that only »saints« could be the subject of official veneration, and therefore have their own liturgical celebration. The local churches and religious communities until the 16th century interpreted this differently: the accent of prohibition moved toward »pro sancto«, but those who were not canonized by the Holy See and were called »blessed.« These could be given public veneration. After the founding of the Congregation of Rites the process of beatification was standardized, and today nothing of importance has been changed. In the third part, based on Church documents, there is ongoing research into the practice of venerating the blessed. The post-Council Church legislation speaks only about proclaiming saints and does not mention the proclaiming of blessed. Different Church documents mention blessed, but in regards to their veneration there exists a certain understatement. The Congregation for Divine Worship recognizes this and at their plenary meeting in 1996 discussed the need for a document which would bring together everything on this subject in one place and also would give instruction where it is lacking today. Finally the author returned to some open questions and perspectives about the veneration of the blessed. Beatification in today's form comes from a relatively late date. In as much as theology does not define the difference between »blessed« and »saint« and in as much as today the Pope personally proclaims the »blessed« and the »saints,« the question can be raised why is it necessary to differentiate between saints and blessed. Today's historical conditions have changed. Once the veneration of saints was obligatitory for the universal Church, but today veneration is offered as a possibility. On the other hand the difference between the concepts of »saint« and »blessed« was never defined by degrees of saintliness. The differentiation of terms was on account of the way and place of celebration. In this context the article discussed the celebration of the new Croatian Blessed Aloysius Stepinac (proclaimed blessed October 3, 1998).

Beatifikacija zagrebačkog nadbiskupa Alojzija Stepinca je prema riječima Ivana Pavla II. »povijesni događaj« u životu Crkve i hrvatskog naroda. Njegova je povijesnost utemeljena u činjenici da se Alojzije Stepinac svojim kreposnim životom i mučeničkom smrću pridružio Kristu, »Božanskom Učitelju i uzoru svake savršenosti«. To pridruživanje Kristu u biti je Stepinčeve duhovnosti. On se Isusu Kristu pridruživao ne samo prema načelima kršćanske duhovnosti: strpljivo, slobodno i gorljivo, već do te mjere vjerno da je samo njega držao kao dobitak svog života (Fil 3,7). U završnoj riječi na sudu, 3. listopada 1946., on nije branio sebe, već temeljne istine kršćanske vjere, rekavši: »Znajte, Isus Krist je Bog! Za Njega smo spremni umirati, a danas je nauka to, da on uopće nije postojao!« Stoga je shvatljivo da su sastojnice njegova duhovnog života protkane kristološki, kako u slavljenju i čašćenju euharistijskog misterija, u časćenju Majke Božje kojoj je u čast svaki dan molio sva tri otajstva krunice, tako i u vjeri u Katoličku crkvu koju po Kristovom mandatu vidljivo vode pape, Petrovi nasljednici u Rimu. Te kristološke odrednice u vjeri i stavu blaženog Alojzija prepoznatljive su u svim razdobljima njegova života. Ni komunistički progon Katoličke crkve u 20. stoljeću nije ih potamnio. Dapače, kršćansko svjedočanstvo blaženog Stepinca, do smrti vjerna Kristova učenika, snažan je doprinos preporodnim snagama europske uljudbe. Stoga je i beatifikacija kardinala Stepinca poziv na ozdravljenje i procvat kršćanske kulture u Europi. Taj procvat je uvjet uspostave nove Europe. To je on izgovorio ovim riječima: »Evropska kultura može ozdraviti samo pod uvjetom, da joj se vrati duša, da joj se vrati Isus Krist Bog!« Iz biblijske ukorijenjenosti Stepinac je crpio snagu za odlučne i hrabre prosvjede protiv ugnjetavanja ljudi, protiv diktatura nacizma, fašizma i komunizma, koje su u 20. stoljeću nesmiljeno gušile ljudska prava i slobode. Nije zatajio kao čovjek ili katolički biskup ni onda kad su ga njemački tajni agenti denuncirali Hitleru kao »prijatelja Židova« (»Judenfreund!«) ili »mrzitelja Nijemaca« (»Germanofob«) kao ni u prigodama kad su ga komunisti klevetali kao »narodnog neprijatelja« ili »izdajicu naroda«. Dapače ponavljao je Kristove riječi izgovorene na križu: »Oče, oprosti im jer ne znaju sto čine!« pa je i druge poticao na molitvu za svoje progonitelje i neprijatelje Crkve u želji da uvide svoju zabludu i spase besmrtne duše. Alojzije Stepinac je živio za Crkvu. Ona je za nj božanska ustanova, Božje djelo. U njoj je Isus Krist nazočan, djelatan i jamac njene postojanosti. Samo je on zalog njene slobode, njenih istina i njene određenosti. »Extra Ecclesiam nulla salus! - Izvan Crkve nema spasenja.« Osvjedočen u ovu Ciprijanovu tvrdnju odbio je ponudu komunističkih vlasti za stvaranje nacionalne crkve u Jugoslaviji, otcijepljene od Rima, jer »takova Crkva ne bi zasluživala ime Kristove Crkve«. Vjeran tom osvjedočenju učinjen je žrtvom koja je bila vrhunski čin ljubavi za jedinstvo Katoličke crkve. Beatifikacija nadbiskupa i kardinala Alojzija Stepinca je događaj, poruka i poticaj što na njegovo pitanje iz 1938.: »Quo Vadis, Europa? - Kamo ideš Europa?« aktualiziraju i njegov odgovor koji isključuje put boljševizma, rasizma, sektaštva, teozofije, adventizma, spiritizma, jer ti putovi vode u propast! On iz pouzdanja u Boga ukazuje da je boljitak Europe (čovječanstva) i hrvatskog naroda iz kojega potječe, »u povratku k Bogu!«, u vrednovanju čovjeka stvorena na Božju sliku, u skladu obiteljskog života utemeljenog na Kristovoj ljubavi te u uspostavi životnih okolnosti koje će prihvaćanjem evanđeoskih vrijednosti omogućiti čovjeku sigurno putovanje zemljom prema slavi neba., The beatifcation of the Archbishop of Zagreb, Alojzije Stepinac was, according to Pope John Paul II, »an historic event« in the life of the Church and the Croatian people. The historic nature of the event is based upon the fact that Alojzije Stepinac, through his virtuous life and martyrdom was united to Christ, the »Divine Master and model of all perfection«. This unification with Christ is the foundation of Stepinac's spirituality. He united himself to Christ not only according to the principles of Christian spirituality: patiently, freely and zealously, but to the begree of faithfulness in which he held the Lord as his only gain in his life (Phil 3:7). In his final remarks at his trial on Octaber 3, 1946, he did not defend himself but rather the fundamental truths of the Christian faith when he said: »Know that Jesus Christ is God! We are ready to die for him, yet now some are teaching that he never even existed!«. It is therefore evident that the components of his spiritual life are Christological, both in the celebration and worship of the Eucharistic mystery, in the veneration of the Mother of God in whose honour he prayed all three mysteries of the rosary every day, as in the faith of the Catholic Church, which according to Christ's mandate is visibly led by the popes, the successors of Peter in Rome. These Chrisfological guidelines in the faith and convictions of blessed Alojzije can be recognized in all stages of his life. The communist persecutions of the Catholic Church in the 20th century did not darken them. On the contrary, the Christian witnessing of blessed Alojzije, a disciple of Christ faithful unto death, offers a great contribution to the renewal process of European civilzation. Hence the beatification of Cardinal Stepinac is an invitation towards the healing and the rebirth of Christian culture in Europe. This rebirth is necessary for the establishment of a new Europe. He spoke on this topic with these words: »European culture can only heal on the condition that it's soul be restored to her, that Jesus Christ be brought back to her!« Stepinac gained strength from his biblical orientation, for his decisive and courageous declarations against the persecution of people, against the nazi, fascist and communist dictatorships which gravely violated and tranpled upon human rights and freedoms in the 20th century. He did not lose his human nor episcopal dignity even when German, secret agents denounced him to Hitler as a »friend of the Jews« (»Judenfreund!«), or »a German hater« (»Germanofob«) nor when the comunists branded him as »an enemy of the people« or as »a traitor of the nation«. Instead he repeated the words of Christ from the cross; »Father, forgive them, for they know not what they do!« and he encouraged others to pray for their persecutors the enemies of the Church in the hope that they would recognize their error and save their souls. Alojzije Stepinac lived for the Church. To him she is a divine institution, God's work, in her, Jesus Christ is present, active and the guarantee of her faithfulness. Only He is the guarantee of her freedom, her truths and principles. »Extra Ecclesiam nulla salus! - Outside the Church there is no salvation«. Being convinced of this teaching of Cyprian, he rejected the offer of the communist authorities for the establishment of a national church in Yugoslavia, which would be separated from Rome, since »that type of Church would be unworthy of the name of Christ's Church«. Faithful to this belief, he made the ultimate sacrifice of love for the unity of the Catholic Church. The beatification of Archbishop and Cardinal Alojzije Stepinac is an event, a message and encouragement, which according to his question of 1938: »Quo vadis, Europa?« - Where are you going Europe?«, actualizes his answer which excludes the paths of bolshevism, racism, sectarianism, teofism, adventism, spiritism, because these paths lead to ruin! From his faith in God, he points to the fact that the pragress of Europe (mankind) and of the Croatian nation from which he descends, is found in their »return to God«, in respecting every man made in the image of God, in the harmony of the family unit based upon Christ's love, and in the development of social circunastances which through the acceptance of the values of the gospel, enable every person a sure journey on this earth towards the glory of heaven.

Poznati je liturgijski pisac bio najprije dugo vremena profesor dogmatike i učitelj novaka u Beuronu, a onda u S. Anselmu (Rim). G. 1938. imenovao ga Pijo XII nadopatom njegova samostana. Znamo u kojim je prilikama onda živjela Crkva u Njemačkoj.