Kršćanska vjera svoju opstojnost ne duguje niti jednoj ljudskoj kulturi budući da proizlazi iz vrhunaravnih izvora. No, dobro je poznata činjenica da ona za svoje konkretno ostvarivanje uvijek ima potrebu za izražajnim formama kulturnog reda. Te su forme, također uvijek, na različite načine uvjetovane konkretnim oblicima, okvirima i elementima ljudskog suživota i organizacije, među kojima se ističe grad. Prema više nego jasnim i mnogobrojnim socio-demogarfskim pokazateljima, grad je, u različitim intenzitetima i oblicima, već stoljećima i desetljećima posebna meta tolikih milijuna ljudi koji upravo u njemu nastoje ostvariti svoju želju za osmišljenim i sretnim životom. Drugim riječima, grad je već duže vrijeme, a danas posebno, u ekspanziji. Ona u mnogome utječe i na suvremene načine življenja vjere u gradu. Ovaj rad posvećen je temi teološko-pastoralnog razlučivanja današnjeg stanja prakse vjere u gradu u hrvatskim i njemu kulturalno bližim europskim gradskim sredinama, kao i teološko-praktičnom ukazivanju na oznake trendova vezanih za to područje koji će očito biti aktualni u budućnosti. Budući da pitanje konkretnog ostvarivanja kršćanske vjere u tim okvirima nipošto nije marginalno društveno pitanje, ono po sebi zahtjeva što sustavniji pristup, osobito pod vidom teološkog proučavanja uvjetovanosti življenja vjere u kulturalnim promjenama grada. Stoga se ovdje naglasak stavlja na povezivanje elemenata vjere i određenih novijih kulturalnih formi s ciljem traženja mogućih rješenja koja će u budućnosti pomoći oko što kvalitetnijeg susreta ljudskih kultura i vjere u gradu
{"title":"Praksa vjere u gradu danas i sutra","authors":"Nikola Vranješ","doi":"10.53745/bs.91.4.5","DOIUrl":"https://doi.org/10.53745/bs.91.4.5","url":null,"abstract":"Kršćanska vjera svoju opstojnost ne duguje niti jednoj ljudskoj kulturi budući da proizlazi iz vrhunaravnih izvora. No, dobro je poznata činjenica da ona za svoje konkretno ostvarivanje uvijek ima potrebu za izražajnim formama kulturnog reda. Te su forme, također uvijek, na različite načine uvjetovane konkretnim oblicima, okvirima i elementima ljudskog suživota i organizacije, među kojima se ističe grad. Prema više nego jasnim i mnogobrojnim socio-demogarfskim pokazateljima, grad je, u različitim intenzitetima i oblicima, već stoljećima i desetljećima posebna meta tolikih milijuna ljudi koji upravo u njemu nastoje ostvariti svoju želju za osmišljenim i sretnim životom. Drugim riječima, grad je već duže vrijeme, a danas posebno, u ekspanziji. Ona u mnogome utječe i na suvremene načine življenja vjere u gradu. Ovaj rad posvećen je temi teološko-pastoralnog razlučivanja današnjeg stanja prakse vjere u gradu u hrvatskim i njemu kulturalno bližim europskim gradskim sredinama, kao i teološko-praktičnom ukazivanju na oznake trendova vezanih za to područje koji će očito biti aktualni u budućnosti. Budući da pitanje konkretnog ostvarivanja kršćanske vjere u tim okvirima nipošto nije marginalno društveno pitanje, ono po sebi zahtjeva što sustavniji pristup, osobito pod vidom teološkog proučavanja uvjetovanosti življenja vjere u kulturalnim promjenama grada. Stoga se ovdje naglasak stavlja na povezivanje elemenata vjere i određenih novijih kulturalnih formi s ciljem traženja mogućih rješenja koja će u budućnosti pomoći oko što kvalitetnijeg susreta ljudskih kultura i vjere u gradu","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"07 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85909948","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
U nadi poticanja daljnje teološke rasprave o temi homoseksualnosti, autor u članku nudi kritički osvrt na nedavno objavljenu analizu relevantnog dijela (br. 185-195) dokumenta Što je čovjek? Papinske biblijske komisije koju potpisuje Božidar Mrakovčić. U spomenutim brojevima dokument Papinske biblijske komisije nudi svoje viđenje vrednovanja homoseksualnosti u biblijskim tekstovima, koje Mrakovčić, na temelju vrlo širokog uvida u literaturu, dijelom potvrđuje, a dijelom osporava. Teza je ovogčlanka da Mrakovčić ipak pritom previđa neke važne odrednice biblijsko-moralnoteološkog bavljenja temom homoseksualnosti, što se najjasnije očituje u zaključku njegove analize da je iz Biblije moguće iščitati jasnu osudu homoseksualnosti. Ovaj će članak, stoga, osporiti taj zaključak i to najprije upućujući na potrebu preciznijeg određenja predmeta rasprave, a potom ukazujući na propuste Mrakovčićeve analize biblijskih tekstova kao i na neopravdanost implikacija njegove analize pri suvremenom moralno-teološkom vrednovanju homoseksualnosti na koje spomenuti autor ukazuje.
{"title":"Jasna osuda homoseksualnosti? Kritički osvrt na članak Božidara Mrakovčića »Homoseksualnost u dokumentu Papinske biblijske komisije Što je čovjek?«","authors":"Nenad Polgar","doi":"10.53745/bs.92.2.2","DOIUrl":"https://doi.org/10.53745/bs.92.2.2","url":null,"abstract":"U nadi poticanja daljnje teološke rasprave o temi homoseksualnosti, autor u članku nudi kritički osvrt na nedavno objavljenu analizu relevantnog dijela (br. 185-195) dokumenta Što je čovjek? Papinske biblijske komisije koju potpisuje Božidar Mrakovčić. U spomenutim brojevima dokument Papinske biblijske komisije nudi svoje viđenje vrednovanja homoseksualnosti u biblijskim tekstovima, koje Mrakovčić, na temelju vrlo širokog uvida u literaturu, dijelom potvrđuje, a dijelom osporava. Teza je ovogčlanka da Mrakovčić ipak pritom previđa neke važne odrednice biblijsko-moralnoteološkog bavljenja temom homoseksualnosti, što se najjasnije očituje u zaključku njegove analize da je iz Biblije moguće iščitati jasnu osudu homoseksualnosti. Ovaj će članak, stoga, osporiti taj zaključak i to najprije upućujući na potrebu preciznijeg određenja predmeta rasprave, a potom ukazujući na propuste Mrakovčićeve analize biblijskih tekstova kao i na neopravdanost implikacija njegove analize pri suvremenom moralno-teološkom vrednovanju homoseksualnosti na koje spomenuti autor ukazuje.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"11 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81743006","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Jacques Dupuis i Henri de Lubac dvojica su isusovačkih teologa čija imena ne mogu biti preskočena u obrađivanju tema koje su povezane s teologijom religija. Premda su pripadali istom teološkom spektru inkluzivizma, nisu pripadali istoj teološkoj školi jer dok je Dupuis naglasak stavljao na prisutnost Krista u drugim religijama, de Lubac je u religijama vidio isključivo čežnju za Bogom koja svoje ispunjenje nalazi u kršćanskoj objavi. Unatoč razlikama između Dupuisa i de Lubaca, obojica su svoju teologiju religija gradila na antropološkim temeljima, točnije na Origenovoj duhovnoj antropologiji kojoj su međutim dali drukčije tumačenje. Dupuis je tako duhovno iskustvo čovjeka koji živi izvan kršćanske ekonomije spasenja promatrao kao način na koji Duh Božji dolazi do čovjeka omogućujući mu sudjelovanje u Božjoj istini i životu, a de Lubac je to isto iskustvo tumačio kao susret s dubinom vlastitog bića, sa slikom Božjom, koju svaki čovjek posjeduje, no ne i kao susret s Bogom. Dok Dupuis mistiku izvan kršćanstva smatra autentičnim načinom kako Bog ulazi u život ljudi, de Lubac smatra kako se izvan kršćanstva uglavnom može govoriti samo o naravnoj mistici, no ne i pravoj mistici. Dupuisova i de Lubacova teologija religija počivaju stoga na različitom viđenju odnosa milosti i naravi jer dok Dupuis veći naglasak stavlja na imanentnost Božjeg djelovanja, de Lubac je svoju pažnju više usmjerio na transcendentnost odnosa između Boga i čovjeka. Unatoč razlikama u vrednovanju duhovnog iskustva čovjeka koji živi izvan kršćanske ekonomije spasenja, teologije Jacquesa Dupuisa i Henrija de Lubaca važan su doprinos boljem razumijevanju načina kako Bog djeluje u čovjeku.
{"title":"Antropološki pristup teologiji religija","authors":"Jakov Rađa","doi":"10.53745/bs.91.4.4","DOIUrl":"https://doi.org/10.53745/bs.91.4.4","url":null,"abstract":"Jacques Dupuis i Henri de Lubac dvojica su isusovačkih teologa čija imena ne mogu biti preskočena u obrađivanju tema koje su povezane s teologijom religija. Premda su pripadali istom teološkom spektru inkluzivizma, nisu pripadali istoj teološkoj školi jer dok je Dupuis naglasak stavljao na prisutnost Krista u drugim religijama, de Lubac je u religijama vidio isključivo čežnju za Bogom koja svoje ispunjenje nalazi u kršćanskoj objavi. Unatoč razlikama između Dupuisa i de Lubaca, obojica su svoju teologiju religija gradila na antropološkim temeljima, točnije na Origenovoj duhovnoj antropologiji kojoj su međutim dali drukčije tumačenje. Dupuis je tako duhovno iskustvo čovjeka koji živi izvan kršćanske ekonomije spasenja promatrao kao način na koji Duh Božji dolazi do čovjeka omogućujući mu sudjelovanje u Božjoj istini i životu, a de Lubac je to isto iskustvo tumačio kao susret s dubinom vlastitog bića, sa slikom Božjom, koju svaki čovjek posjeduje, no ne i kao susret s Bogom. Dok Dupuis mistiku izvan kršćanstva smatra autentičnim načinom kako Bog ulazi u život ljudi, de Lubac smatra kako se izvan kršćanstva uglavnom može govoriti samo o naravnoj mistici, no ne i pravoj mistici. Dupuisova i de Lubacova teologija religija počivaju stoga na različitom viđenju odnosa milosti i naravi jer dok Dupuis veći naglasak stavlja na imanentnost Božjeg djelovanja, de Lubac je svoju pažnju više usmjerio na transcendentnost odnosa između Boga i čovjeka. Unatoč razlikama u vrednovanju duhovnog iskustva čovjeka koji živi izvan kršćanske ekonomije spasenja, teologije Jacquesa Dupuisa i Henrija de Lubaca važan su doprinos boljem razumijevanju načina kako Bog djeluje u čovjeku.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"96 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85731238","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Članak obrađuje temu homoseksualnosti u najnovijem dokumentu Papinske biblijske komisije naslovljenom Što je čovjek? Putokaz za biblijsku antropologiju (br. 185 – 195) u kontekstu suvremene biblijske rasprave o toj problematici. Dokument tumači osam biblijskih tekstova koji problematiziraju homoseksualnu praksu: Post 19; Suci 19; Pnz 22,5; Lev 18,20; 20,13; 1 Kor 6,9; 1 Tim 1,10; Rim 1,26-27). Cilj rada je uočiti način na koji taj dokument vrednuje navedene biblijske tekstove, a time i njegov doprinos suvremenoj raspravi o ulozi Biblije u moralnoj prosudbi homoseksualnosti. Članak najduže raspravlja o pomalo neočekivanoj interpretaciji koju taj dokument PBK-a donosi o grijehu Sodome te je kritički prosuđuje. Autor čita brojeve posvećene homoseksualnosti u kontekstu opće strukture biblijske antropologije kako je izložena u rečenom dokumentu te zaključuje da istina o homoseksualnosti nije sadržana tek u malobrojnim biblijskim tekstovima o homoseksualnosti, nego ponajprije u okviru cjelokupne biblijske antropologije utemeljene na teologiji stvaranja (usp. Post 1 – 3). Način na koji dokument Papinske biblijske komisije Što je čovjek? tumači grijeh Sodome sugerira da homoseksualnost nije za Bibliju najveći grijeh. S druge strane jasna i apsolutna osuda homoseksualne prakse u Levitskom zakoniku i kod Pavla važna je i za današnje vrednovanje homoseksualnosti.
{"title":"Homoseksualnost u dokumentu Papinske biblijske komisije Što je čovjek?","authors":"Božidar Mrakovčić","doi":"10.53745/bs.92.1.3","DOIUrl":"https://doi.org/10.53745/bs.92.1.3","url":null,"abstract":"Članak obrađuje temu homoseksualnosti u najnovijem dokumentu Papinske biblijske komisije naslovljenom Što je čovjek? Putokaz za biblijsku antropologiju (br. 185 – 195) u kontekstu suvremene biblijske rasprave o toj problematici. Dokument tumači osam biblijskih tekstova koji problematiziraju homoseksualnu praksu: Post 19; Suci 19; Pnz 22,5; Lev 18,20; 20,13; 1 Kor 6,9; 1 Tim 1,10; Rim 1,26-27). Cilj rada je uočiti način na koji taj dokument vrednuje navedene biblijske tekstove, a time i njegov doprinos suvremenoj raspravi o ulozi Biblije u moralnoj prosudbi homoseksualnosti. Članak najduže raspravlja o pomalo neočekivanoj interpretaciji koju taj dokument PBK-a donosi o grijehu Sodome te je kritički prosuđuje. Autor čita brojeve posvećene homoseksualnosti u kontekstu opće strukture biblijske antropologije kako je izložena u rečenom dokumentu te zaključuje da istina o homoseksualnosti nije sadržana tek u malobrojnim biblijskim tekstovima o homoseksualnosti, nego ponajprije u okviru cjelokupne biblijske antropologije utemeljene na teologiji stvaranja (usp. Post 1 – 3). Način na koji dokument Papinske biblijske komisije Što je čovjek? tumači grijeh Sodome sugerira da homoseksualnost nije za Bibliju najveći grijeh. S druge strane jasna i apsolutna osuda homoseksualne prakse u Levitskom zakoniku i kod Pavla važna je i za današnje vrednovanje homoseksualnosti.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"62 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74851906","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Solutions to the ecological crisis are sought out in various areas of science, technology, philosophy, economy, and politics. Given the fact that ecological problems also have moral and spiritual roots, the Eastern and Western Christian churches have been trying to give their own contribution to the awakening of ecological awareness through the prism of ecological spirituality based on theocentric ecology. This article will elaborate on four common religious principles of the Eastern and Western Christian churches that constitute the ecumenical backbone of the praxis of ecological spirituality. These are: conversion, solidarity, ascetic ethos, and Eucharistic ethos. Ecological spirituality, especially in its theocentric ecology, has been emphasized by Pope Francis and Ecumenical Patriarch Bartholomew. The article will, therefore, primarily focus on their texts and statements in which they encourage believers, as well as all (non) religious people of good will, to return to and practice ecological spirituality. Through this, the article draws attention to their individual and common contribution to the awakening of ecological awareness.
{"title":"Ecological Spirituality","authors":"Ivan Dodlek","doi":"10.53745/bs.91.5.7","DOIUrl":"https://doi.org/10.53745/bs.91.5.7","url":null,"abstract":"Solutions to the ecological crisis are sought out in various areas of science, technology, philosophy, economy, and politics. Given the fact that ecological problems also have moral and spiritual roots, the Eastern and Western Christian churches have been trying to give their own contribution to the awakening of ecological awareness through the prism of ecological spirituality based on theocentric ecology. This article will elaborate on four common religious principles of the Eastern and Western Christian churches that constitute the ecumenical backbone of the praxis of ecological spirituality. These are: conversion, solidarity, ascetic ethos, and Eucharistic ethos. Ecological spirituality, especially in its theocentric ecology, has been emphasized by Pope Francis and Ecumenical Patriarch Bartholomew. The article will, therefore, primarily focus on their texts and statements in which they encourage believers, as well as all (non) religious people of good will, to return to and practice ecological spirituality. Through this, the article draws attention to their individual and common contribution to the awakening of ecological awareness.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"48 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78460570","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
John Paul II has put the newness of evangelization into proportion with qualities of ardor, method, and expression. Evangelization as a witness of encountering the risen Lord requires growth in quality and removal of obstacles for the encounter of Christ, the prime-evangelist, with every human person, resulting in the transformation of humanity within, into a new being. This love of Christ encounters man through its own transcendental properties by overriding man’s inattentiveness, ignorance, and adversity, with all gentleness and respect, within an interpersonal »I -Thou« dialogue. The methodological order by which Hans Urs von Balthasar realigns the transcendentals of Being as Love – beauty, goodness, truth – offers a promising frame and substance for the interpretation of the qualities of New evangelization and those who aspire to practice it. In the encounter with the beauty of the Lord (his Glory) the human person becomes enraptured by it, resulting in religious conversion (demonstratio religiosa). Such a person has her ardor ignited, with an ever stronger desire of responding to the call to »come and see« and »come and follow«. Hence commences the central phase, the drama of imitating Christ; by meeting the one that is Good, the ardent evangelist finds and exhibits a method: existing by playing a supporting role to Christ’s kenotic love on the stage of the world, thus going through the process of moral conversion (demonstration Christiana) and becoming ever better himself. The final phase of obedience and self-emptying (in continuity with the rapture and the drama), inseparable from a life of prayer, consists in reflecting and expressing the truth lived in a saintly existence, the unique personal form of a true lover of Wisdom, for whom »to die is to gain«. In such a manner, the world which seeks witnesses more than teachers is offered abundant reason to enter an existential encounter with Being as Love in the process of intellectual conversion (demonstration Catholica) towards Christ as universal concretum.
若望保禄二世把福音传播的新颖性与热情、方法和表达的品质成比例。福传作为与复活的主相遇的见证，需要在品质上有所提高，并消除障碍，以便与基督相遇，即主要的福传者，与每个人相遇，从而使人性内在的转变，成为一个新的存在。基督的爱通过其自身的超然属性，在人与人之间的“我-你”对话中，以所有的温柔和尊重，压倒人的疏忽、无知和逆境，与人相遇。汉斯·乌尔斯·冯·巴尔塔萨(Hans Urs von Balthasar)通过方法论顺序重新排列了作为爱的存在的先验性——美、善、真——为解释新福音化的品质和那些渴望实践它的人提供了一个有希望的框架和实质。在与上主的美丽(祂的荣耀)相遇时，人会被它迷住，从而导致宗教皈依(demonstratio religiosa)。这样的人的热情被点燃了，对“来看看”和“来跟随”的号召做出更强烈的回应。于是开始了中心阶段，模仿基督的戏剧;热心的福音传道者通过与善的人相遇，找到并展示了一种方法:在世界舞台上扮演基督的爱的配角，从而经历道德皈依的过程(示范基督教)，并成为更好的自己。服从和自我清空的最后阶段(与狂喜和戏剧的连续性)，与祈祷的生活密不可分，包括反思和表达在圣洁的存在中生活的真理，这是一个真正的智慧爱人的独特的个人形式，对他们来说，“死即是得”。在这种方式下，世界寻求的证人比教师更多，提供了充足的理由进入一个存在的遭遇与爱的存在，在智力转换的过程中(示范天主教)，以基督为普遍的具体。
{"title":"Forming the New Evangelist – Ardor from Beauty, Method in Goodness, Sanctity as Truthful Expression","authors":"Edvard Punda, Danko Kovačević","doi":"10.53745/bs.91.5.8","DOIUrl":"https://doi.org/10.53745/bs.91.5.8","url":null,"abstract":"John Paul II has put the newness of evangelization into proportion with qualities of ardor, method, and expression. Evangelization as a witness of encountering the risen Lord requires growth in quality and removal of obstacles for the encounter of Christ, the prime-evangelist, with every human person, resulting in the transformation of humanity within, into a new being. This love of Christ encounters man through its own transcendental properties by overriding man’s inattentiveness, ignorance, and adversity, with all gentleness and respect, within an interpersonal »I -Thou« dialogue. The methodological order by which Hans Urs von Balthasar realigns the transcendentals of Being as Love – beauty, goodness, truth – offers a promising frame and substance for the interpretation of the qualities of New evangelization and those who aspire to practice it. In the encounter with the beauty of the Lord (his Glory) the human person becomes enraptured by it, resulting in religious conversion (demonstratio religiosa). Such a person has her ardor ignited, with an ever stronger desire of responding to the call to »come and see« and »come and follow«. Hence commences the central phase, the drama of imitating Christ; by meeting the one that is Good, the ardent evangelist finds and exhibits a method: existing by playing a supporting role to Christ’s kenotic love on the stage of the world, thus going through the process of moral conversion (demonstration Christiana) and becoming ever better himself. The final phase of obedience and self-emptying (in continuity with the rapture and the drama), inseparable from a life of prayer, consists in reflecting and expressing the truth lived in a saintly existence, the unique personal form of a true lover of Wisdom, for whom »to die is to gain«. In such a manner, the world which seeks witnesses more than teachers is offered abundant reason to enter an existential encounter with Being as Love in the process of intellectual conversion (demonstration Catholica) towards Christ as universal concretum.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79910587","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
U ovom se znanstvenom doprinosu analiziraju nastanak i razvoj spekulativnih postavaka neobonaventurizma, filozofijskog pravca uspostavljenog na talijanskoj akademskoj sceni dvadesetog stoljeća te još i danas afirmiranog ponajprije na Katedri za teorijsku filozofiju Sveučilišta u Perugii. Uzimaju se pritom u obzir svi relevantni faktori utjecaja na doktrinu, a posebna se pažnja posvećuje reinterpretaciji i filozofijskoj nadopuni nativnog mu kritičkog ontologizma iz kojeg novi bonaventurizam nastaje kao njegova kritičko-asketska inačica. U radu se detaljno razlažu temeljni pojmovi škole, navode akademski profili eksponenata doktrine, kao i identitetne odrednice okruženja augustinovski i franjevački deklinirane regije Umbrije u kojoj je Sveučilište u Perugii prihvatilo, promoviralo i naposljetku dodatno obogatilo takvo filozofijsko učenje u mreži suvremenih i pretežito ateistički i agnostički orijentiranih filozofijskih opredjeljenja u kontekstu suvremene spekulacije na tu temu.
{"title":"Filozofijska doktrina neobonaventurizma kao kritičko-asketskog ontologizma","authors":"Pavao Žitko","doi":"10.53745/bs.92.2.5","DOIUrl":"https://doi.org/10.53745/bs.92.2.5","url":null,"abstract":"U ovom se znanstvenom doprinosu analiziraju nastanak i razvoj spekulativnih postavaka neobonaventurizma, filozofijskog pravca uspostavljenog na talijanskoj akademskoj sceni dvadesetog stoljeća te još i danas afirmiranog ponajprije na Katedri za teorijsku filozofiju Sveučilišta u Perugii. Uzimaju se pritom u obzir svi relevantni faktori utjecaja na doktrinu, a posebna se pažnja posvećuje reinterpretaciji i filozofijskoj nadopuni nativnog mu kritičkog ontologizma iz kojeg novi bonaventurizam nastaje kao njegova kritičko-asketska inačica. U radu se detaljno razlažu temeljni pojmovi škole, navode akademski profili eksponenata doktrine, kao i identitetne odrednice okruženja augustinovski i franjevački deklinirane regije Umbrije u kojoj je Sveučilište u Perugii prihvatilo, promoviralo i naposljetku dodatno obogatilo takvo filozofijsko učenje u mreži suvremenih i pretežito ateistički i agnostički orijentiranih filozofijskih opredjeljenja u kontekstu suvremene spekulacije na tu temu.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75221100","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Paul Ricoeur je svojom fenomenološkom hermeneutikom izvršio značajan utjecaj na biblijsku egzegezu. U radu se stoga prvo analizira njegova studija Biblical Hermeneutics (1975.) u kojoj su egzemplificirane osnovne točke Ricoeurove hermeneutike i njezine primjene na biblijske tekstove. Iako se drži da je takva hermeneutika važan korektiv tzv. strukturalističke ideologije za koju autonomija teksta podrazumijeva potpuno dokidanje referencijalne dimenzije jezika, u članku se ističe da ona nije dostatna i da zanemaruje inkarnacijsku logiku. Stoga se sugerira da biblijska hermeneutika treba ne samo pisani tekst vratiti diskursu nego uputiti u Tijelo, koje nije puka interpretativna zajednica, već događanje »novog stvaranja«. Bivanjem u Tijelu »rađa« se jedna nova – tjelesna hermeneutika.
{"title":"Od Riœurove biblijske hermeneutike prema tjelesnoj hermeneutici","authors":"Krešimir Šimić","doi":"10.53745/bs.92.1.4","DOIUrl":"https://doi.org/10.53745/bs.92.1.4","url":null,"abstract":"Paul Ricoeur je svojom fenomenološkom hermeneutikom izvršio značajan utjecaj na biblijsku egzegezu. U radu se stoga prvo analizira njegova studija Biblical Hermeneutics (1975.) u kojoj su egzemplificirane osnovne točke Ricoeurove hermeneutike i njezine primjene na biblijske tekstove. Iako se drži da je takva hermeneutika važan korektiv tzv. strukturalističke ideologije za koju autonomija teksta podrazumijeva potpuno dokidanje referencijalne dimenzije jezika, u članku se ističe da ona nije dostatna i da zanemaruje inkarnacijsku logiku. Stoga se sugerira da biblijska hermeneutika treba ne samo pisani tekst vratiti diskursu nego uputiti u Tijelo, koje nije puka interpretativna zajednica, već događanje »novog stvaranja«. Bivanjem u Tijelu »rađa« se jedna nova – tjelesna hermeneutika.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"27 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75734998","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article offers insights into the issue of the integrity of the First Letter to the Corinthians whose compositional unity has been challenged. On the one hand, we have supporters of the integrity and the compositional unity of the letter, and, on the other hand, we have supporters of various partition theories that view the letter as a compilation of many different original letters and emphasize its composite nature. The main goal of the article is to fortify the position of a unified literary composition that can be easily understood even without the divisive partition theories. The structure of this work discloses an additional intention to differentiate between the issue of authenticity, which deals exclusively with the person of the author, and the issue of integrity, which is concerned with the composition of the letter. The first part provides a brief examination of the authenticity and supplies both external and internal evidence in its favor. Whereas Paul’s authorship has not been seriously doubted, the unity of the letter has been questioned by many scholars, even though most modern scholars support the integrity (unity) of the letter. The second part lays down the main points of various partition theories that view the letter as a compilation of many letters and of a middle ground hypothesis that wishes to take a neutral stand by suggesting different editions of the letter. However, the latter hypothesis appears to be only a variant of the composite theory since the end-proposition suggests that First Corinthians is a twofold composite letter. Each of the two groups of proposals receives significant responses from the supporters of the integrity who refute the scarce evidence by the former and offer further evidence in favor of the literal unity of the letter. The third and final part synthesizes and expands the claims of the letter’s integrity and underlines its unified composition. In addition, it conveys the results of a literary-rhetorical analysis that provides a convincing rhetorical and epistolary structure of First Corinthians which demonstrates both thematic and rhetorical unity of the letter when regarded as a unified deliberative letter urging concord. The concluding synthesis emphasizes the fact that the middle ground hypothesis is still in the search of its supposed neutral position and that the partition theories still lack convincing and conclusive evidence against the integrity and unity of the letter. The multitude of often contradicting partition hypotheses and similar attempts to explain the letter as a compilation of many letters or as a product of different editions represents the best evidence against their validity. This article emphasizes that the present letter that we have at our disposal is not a compilation of many letters, but a single non-composite document that Paul the Apostle himself originally wrote, even if it was written over an extended period. In the final instance, as long as the First Letter t
{"title":"The Integrity of the First Letter to the Corinthians","authors":"Tomislav Zečević","doi":"10.53745/bs.91.5.9","DOIUrl":"https://doi.org/10.53745/bs.91.5.9","url":null,"abstract":"This article offers insights into the issue of the integrity of the First Letter to the Corinthians whose compositional unity has been challenged. On the one hand, we have supporters of the integrity and the compositional unity of the letter, and, on the other hand, we have supporters of various partition theories that view the letter as a compilation of many different original letters and emphasize its composite nature. The main goal of the article is to fortify the position of a unified literary composition that can be easily understood even without the divisive partition theories. The structure of this work discloses an additional intention to differentiate between the issue of authenticity, which deals exclusively with the person of the author, and the issue of integrity, which is concerned with the composition of the letter. The first part provides a brief examination of the authenticity and supplies both external and internal evidence in its favor. Whereas Paul’s authorship has not been seriously doubted, the unity of the letter has been questioned by many scholars, even though most modern scholars support the integrity (unity) of the letter. The second part lays down the main points of various partition theories that view the letter as a compilation of many letters and of a middle ground hypothesis that wishes to take a neutral stand by suggesting different editions of the letter. However, the latter hypothesis appears to be only a variant of the composite theory since the end-proposition suggests that First Corinthians is a twofold composite letter. Each of the two groups of proposals receives significant responses from the supporters of the integrity who refute the scarce evidence by the former and offer further evidence in favor of the literal unity of the letter. The third and final part synthesizes and expands the claims of the letter’s integrity and underlines its unified composition. In addition, it conveys the results of a literary-rhetorical analysis that provides a convincing rhetorical and epistolary structure of First Corinthians which demonstrates both thematic and rhetorical unity of the letter when regarded as a unified deliberative letter urging concord. The concluding synthesis emphasizes the fact that the middle ground hypothesis is still in the search of its supposed neutral position and that the partition theories still lack convincing and conclusive evidence against the integrity and unity of the letter. The multitude of often contradicting partition hypotheses and similar attempts to explain the letter as a compilation of many letters or as a product of different editions represents the best evidence against their validity. This article emphasizes that the present letter that we have at our disposal is not a compilation of many letters, but a single non-composite document that Paul the Apostle himself originally wrote, even if it was written over an extended period. In the final instance, as long as the First Letter t","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"31 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84388525","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The aim of this article is to present the situation and various factors related to interreligious dialogue in Croatia. The article is divided into four parts. Firstly, the author briefly elaborates on the historical and geopolitical context of Croatia. That is followed by a presentation of data on national minorities and religious communities in Croatia and a reflection on their legal and social status. The third part outlines various bodies involved in interreligious dialogue at the state, religious and academic levels, as well as at the level of independent associations and organizations. The final part delivers a brief overview of significant initiatives in the field of ecumenical and interreligious dialogue, which are often linked in Croatia. The author concludes that interreligious dialogue in Croatia has great potential and that further efforts are still needed in the development of ecumenical and interreligious awareness and cooperation, due to the theological and moral imperatives of religion itself and the goal of building peaceful and harmonious coexistence in a post-conflict context that characterizes Croatia and this part of Europe.
{"title":"Interreligious Dialogue in Croatia","authors":"Tomislav Kovač","doi":"10.53745/bs.91.5.13","DOIUrl":"https://doi.org/10.53745/bs.91.5.13","url":null,"abstract":"The aim of this article is to present the situation and various factors related to interreligious dialogue in Croatia. The article is divided into four parts. Firstly, the author briefly elaborates on the historical and geopolitical context of Croatia. That is followed by a presentation of data on national minorities and religious communities in Croatia and a reflection on their legal and social status. The third part outlines various bodies involved in interreligious dialogue at the state, religious and academic levels, as well as at the level of independent associations and organizations. The final part delivers a brief overview of significant initiatives in the field of ecumenical and interreligious dialogue, which are often linked in Croatia. The author concludes that interreligious dialogue in Croatia has great potential and that further efforts are still needed in the development of ecumenical and interreligious awareness and cooperation, due to the theological and moral imperatives of religion itself and the goal of building peaceful and harmonious coexistence in a post-conflict context that characterizes Croatia and this part of Europe.","PeriodicalId":53889,"journal":{"name":"Bogoslovska Smotra-Ephemerides Theologicae Zagrabienses","volume":"11 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81844057","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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