Nedjeljka Valerija Kovač
- Associated professor of Dogmatic Theology at the Catholic Faculty of Theology, University of Zagreb
- Secretary of the Council for the doctrine of faith - Croatian Bishops' Conference (HBK)
- Regular member of the Pontificia academia mariana internationalis (PAMI)
- PhD in Dogmatic Theology, Catholic Faculty of Theology, University of Zagreb; Thesis: "Personalno-relacijska paradigma teologije Josepha Ratzingera / Benedikta XVI." // "The Personal-relational Paradigm of the Theology of Joseph Ratzinger/Benedict XVI" (2013)
- Licenza in Teologia Dogmatica, Pontifical University Gregoriana, Rome; Thesis: "Gott als Geheimnis in der Theologie Karl Rahners" // "God as Mystery in the Theology of Karl Rahner" (2005)
Address: Catholic Faculty of Theology, Vlaška 38, HR - 10000 Zagreb
- Secretary of the Council for the doctrine of faith - Croatian Bishops' Conference (HBK)
- Regular member of the Pontificia academia mariana internationalis (PAMI)
- PhD in Dogmatic Theology, Catholic Faculty of Theology, University of Zagreb; Thesis: "Personalno-relacijska paradigma teologije Josepha Ratzingera / Benedikta XVI." // "The Personal-relational Paradigm of the Theology of Joseph Ratzinger/Benedict XVI" (2013)
- Licenza in Teologia Dogmatica, Pontifical University Gregoriana, Rome; Thesis: "Gott als Geheimnis in der Theologie Karl Rahners" // "God as Mystery in the Theology of Karl Rahner" (2005)
Address: Catholic Faculty of Theology, Vlaška 38, HR - 10000 Zagreb
less
InterestsView All (21)
Uploads
Papers by Nedjeljka Valerija Kovač
The theme of man runs through the theological and teaching thought of Joseph Ratzinger/Benedict XVI in various contexts and aspects. By synchronous immanent reading of his works, it is possible to extract several main determinants of his speech about man, about the meaning and fact of man’s existence, vocation and action. First of all, man is a creature, to whom God gives being and the ability to know and love Him. The creation is a gift of God’s love to man, so therefore man achieves his life and progress not only by his own knowledge and actions, but also by his willingness to receive and give. The creational foundation of man is supplemented by Jesus Christ, who is the exemplary and last man, and thus the measure of man and the true future of humanity. Created in the image of the Triune God, man is a being of relationship and dialogue in all directions of his existence. On the background of the contemporary reduction of man’s abilities, Ratzinger stands for renewed breadth of reason, responsibility of freedom and transparency of conscience. Finally, nature conservation cannot be achieved without respecting “human ecology”. From the overall view of Ratzinger’s anthropology, it is possible to highlight several features that make it relevant even for today: it is theological, dynamic, and spiritual.
Link to the article: https://www.mdpi.com/2077-1444/14/10/1316
Sažetak: U članku se proučava nauk o stvaranju kako je formuliran u ispovijesti vjere na Četvrtom lateranskom koncilu, u dekretu "Firmiter". U prvom dijelu se obrađuju glavne ideje katarskoga dualističkoga nauka o stvaranju. U drugim dijelu se artikulira i interpretira koncilski nauk o stvaranju, imajući u vidu kako dualističku heterodoksiju kao neposredni razlog tako i teološke i patrističke izvore. U trećem dijelu se analiziraju značajke koncilskoga nauka o stvaranju koje ga čine važnim i za današnje razumijevanje vjere u Boga Stvoritelja.
Sažetak: U članku se proučava antropologija pastoralne konstitucije Gaudium et spes iz kristološke perspektive, posebno kako je razrađena u broju 22. Temeljna teza da je Isus Krist objavom otajstva svoga Oca potpuno otkrio čovjeku njega samoga potkrijepljena je različitim kristološkim modelima i njihovim antropološkim značenjima: Krist kao novi Adam te Krist kao savršena slika Očeva. Zaključno se u članku pokazuje trajno značenje konstitucije Gaudium et spes time što se na poseban način ističu dva područja u kojima je taj dokument doprinio teološkom razumijevanju čovjeka: najprije kristocentrizam kao mjesto prožimanja teocentrizma i antropocentrizma; zatim povijesno-spasenjsko utemeljenje antropoloških tema stvaranja i milosti te uprisutnjenje čovjekova eshatološkoga određenja u njegovu konkretnu egzistenciju.
English: The article studies the importance of the Bible in dogmatic theology, primarily through the prism of unity, structure, and contents of the tractate titled Theological Anthropology. The author offers a thorough reading of the new document of the Pontifical Biblical Commission »Che cosa è l’uomo?« (Sal 8,5): Un itinerario di antropologia biblica (2019.). The article presents contributions to and inspirations of that document for Theological Anthropology and it points out some differences and deficiencies in terms of contents. The most common points can be noticed in the thematic area of the human beings as God’s creation in his/her earthly existence and responsibility. The biggest difference between that document and Theological Anthropology consists in the fact that the document is very brief on the anthropological aspect of God’s salvation in the sense of the transformation of human beings by Divine grace and of human beings’ directedness toward the eschatological fullness of life with God.
Abstract: The article discusses the everyday experience of the contemporary human being as the locus of the experience of God. Starting from the basic, original meaning of experience, the first part of the article demonstrates that there are at least three different horizons within human life, where experience has an important role and that within those horizons experience is understood differently: while one can perceive an obvious narrowing of the concept of experience to only one of its dimensions in the area of natural sciences and contemporary postmodern mentality and religiosity, Christian faith, on the other hand, presumes the original meaning of the concept of experience and depends on it. The second part of the article articulates characteristics of everyday experience, which shows its multi-dimensionality and dialectic structure, and points out various stages or levels of emergence of the experience of God
»in, with, and through everyday experience« (W. Kasper). Within such a developmental
process, certain boundaries of a possibility of experiencing God within the concrete life experiences become evident. Starting from the presupposition of the absence of the experience of God from the human being’s experience of the self and the world, which also contributes to the contemporary crisis of faith, the third part of the article presents Kasper’s interpretation of the experience of meaning and courage found in working for a better world in the concrete history as a possible way to experience God in the contemporary times. This part concludes with a review of Kasper’s proposal and with a sketch of further perspectives.
U članku se razrađuje teza da dijalog čini, premda ne jedinu, ali bitnu dimenziju krš‑ ćanske vjere i način njezina ostvarenja. Dijalog obuhvaća sve njezine subjekte i nji‑ hove međuodnose: Boga – čovjeka – Crkvu – svijet. Autorica tezu razvija na pozadi‑ ni poimanja dijaloga kao namjerno uspostavljene komunikacije među ravnopravnim sugovornicima, u kojoj biva međusobno uvažavana različitost drugoga i koja smje‑ ra uspostavljanju jedne zajedničke stvarnosti ili konsenzusa. U drugom dijelu rada pokazuje se da dijalog ima svoje temelje u samome Bogu, koji se na dijaloški način objavljuje čovjeku u svrhu njegova spasenja. O toj raznolikoj božansko ‑ljudskoj ko‑ munikaciji, koja u oba smjera doseže svoj eshatološki i egzemplarni vrhunac u Isusu Kristu, pripovijeda povijest spasenja te ona postaje uzor za svaki drugi dijalog koji se iz vjere ima voditi s ljudima kroz povijest. U trećem dijelu produbljuje se eklezijalna dimenzija božansko ‑ljudskog dijaloga, jer je Crkva u povijesnospasenjskoj dinamici poslana nastavljati dijalog s Bogom i u Božje ime dijalog s ljudima ad intra i ad extra. U zadnjem dijelu problematizira se odnos Crkve kao nastaviteljice dijaloga vjere prema (samo)kritičnosti i pluralnosti kao suvremenim vrijednostima, ali često i zaprekama za ostvarenje dijaloga. To su izazovi kojima Crkva ne može izmaknuti i koji njoj samoj mogu poslužiti kao kriteriji obnavljanja i rasta da bi mogla ostati autentična svjedoki‑ nja Božjega dijaloga s ljudima u vremenu.
Abstract
The article deals with the thesis that dialogue is an essential, although not the only, dimension of Christian faith and a way of its realization. Dialogue incorporates all its subjects and their interrelations: God –human being – Church – world. The author develops the thesis against the background of the understanding of dialogue as an intentionally established communication among equal interlocutors in which differences are mutually respected and that aims at establishing one common reality or consensus. The second part of the article demonstrates that dialogue has its foundation in God himself, who has revealed himself to the human being dialogically so that the human being could be saved. Within this manifold divine‑human communication, which reaches, in both directions, its eschatological and exemplar pinnacle in Jesus Christ, the whole history of salvation narrates and it becomes the paradigmatic example of every other dialogue that is led out of faith with people throughout history. The third part deepens the ecclesiological dimension of the Divine‑human dialogue because in the historical‑soteriological dynamics the Church has been sent to continue the dialogue with God and in God´s name with people ad intra and ad extra. In the last part, the relationship of the Church as the one that continues the dialogue of faith towards (self)‑critique and plurality as contemporary values (but also often barriers for the realisation of dialogue) is being discussed. These are the challenges that the Church cannot avoid and that ought to be perceived as criteria of its own renewal and growth, so that the Church might remain authentic withness of God´s dialogue with human beings in time.
Abstract: The Christian meaning of martyrdom is in its basis Christ-centered. Martyrdom has its motif and draws its strength out of the unity of believers with Jesus Christ in their lives; unity with His life, death and resurrection. This perspective is broadened in the paper through several steps. The starting point is a Christian’s new identity – unity of life with Jesus Christ, life which is devoted to Him through the sacrament of baptism and which calls a person to follow Jesus’ life up to the ultimate readiness to die. For the notion of following Jesus, it is, furthermore, important to view in more depth the example of Jesus’s radical testimony of God’s love, which led Him to a free acceptance of death sacrifice that was forced onto Him from outside. On the basis of Jesus’ example of the acceptance of death, the discussion ensues by tracing Karl Rahner about death as an act of a complete person’s freedom that is shown in all its clarity in martyrdom. After that, from a Christ-centered position, according to the Roman Siebenrock’s analysis, presented are the concretized types of martyrdom during the history of the Church. Finally, an overview is given on some of the open questions arising from the contemporary actualization and broadening the classical notion of martyrdom: the relationship towards suffering as a sign of an authentic connectedness with Christ, emphasis on non-violence and Christ-centeredness of a martyr’s identity in the light of the active fight for the Kingdom of God.
Zusammenfassung: »Gesundheit ist heute, unabhängig davon, aus welcher Perspek-tive man sie betrachtet, ein sehr wichtiges Thema und Ideal des Menschen in entwickelten (post)industriellen Gesellschaften«, schreibt Dr. Sr. Valerija Nedjeljka Kovač in ihrem Beitrag Gesund-heit – das größte Gut des modernen Menschen. Eine theologisch- pastorale Perspektive. Der hohe Stellenwert der Gesundheit auf der Werteskala sei unter anderem durch eine bestimmte Weltanschau-ung angeregt, die von einem vollkommen säkularisierten Blick auf die Welt und der gleichzeitigen Uneingeschränktheit des Selbst und der eigenen Lebensziele und einer betonten Beziehung auf die Körperlichkeit gekennzeichnet sei. Als Ersatz für den Wichtigkeits-verlust der institutionalisierten Religion in der Gesellschaft und im Leben des Einzelnen werden auf die Gesundheitsfürsorge zu einem Teil jene Praxen übertragen, die früher für das religiöse Leben reserviert gewesen seien, und daher werde über die Gesund-heit als der »diesseitigen Religion« gesprochen, die in die Kategorie der »mittleren Transzendenzen« falle, hebt die Autorin hervor und fügt hinzu, dass es falsch wäre, in das andere Extrem überzu-springen und die Gesundheit als Faktor der menschlichen Existenz abzuwerten. Die Gesundheit falle auch aus biblisch-christlicher Perspektive in das »grundlegende« und »transzendentale« Gut, das dem Menschen ermögliche, sein Leben frei und verantwortungsbe-wusst zu formen. Es sei aber nicht möglich, der Gesundheit den Wert eines absoluten Gutes zuzuschreiben, vielmehr sei es notwen-dig, sie in den umfassenden Blick auf den Menschen und seine Bedürfnisse zu integrieren und sie deutlicher mit der Vorstellung des Heils zu verbinden, die in sich eschatologisches Potenzial trage. Aus einem solchen Zugang zur Gesundheit sei es möglich, konkrete theologisch-pastorale Richtlinien abzuleiten, die eine Bewusst-machung der eschatologischen Orientierung der Gesundheit, die konkrete Solidarität mit den Kranken, die Entwicklung des religi-ösen Potenzials in der Sinnstiftung der Krankheit und Gesundheits-fürsorge und die Bemühung um die geistige Gesundheit einschließen, die den Menschen tiefer durchdringe als die körperliche oder psychische Gesamtheit allein, konstatiert Dr. Sr. Valerija Nedjeljka Kovač.
Zusammenfassung: Dr. Sr. Valerija Nedjeljka Kovač betont im Text mit dem Titel
Gesundheit und Krankheit in der Bibel und Geschichte des Christentums, dass Krankheit und Gesundheit/Heilung, wie die Heilige Schrift und die späteren christlichen Jahrhunderte zeigen, im Leben und in den Überlegungen sowohl des Menschen an sich als lebendigem Wesen und Gläubigen als auch innerhalb seiner gesellschaftlichen und religiösen Gemeinschaft intensiv anwesend seien.»Dabei ist zu bemerken, dass das Verständnis dieser Realitäten niemals eindimensional war. Man ging von der körperlichen Dimension aus, konzentrierte sich aber noch viel stärker auf den geistig-religiösen Aspekt, in dem die körperliche Dimension eingeschlossen war. Krankheit und Gesundheit sind Realitäten, die den ganzen Menschen und sein gesamtes Leben auf der Erde, mit all seinen Relationen, be-rühren. Ferner sind Krankheit und Gesundheit Realitäten, die dem Menschen seine Beziehung zu Gott tiefer bewusst machen und ihn zur Neubewertung des Sinns und der Art und Weise seines Lebens moti-vieren. Das war auch der Sinn der Heilungen Jesu und seiner Bezie-hungen zu den Kranken. Sein Vorbild, sein Auftrag zur Nachfolge und Gebot der Nächstenliebe haben die Christen von Beginn an intensiv dazu bewegt, die Sorge für Kranke, Schwache und Arme effektiv zu organisieren. Obwohl durch die Geschichte hindurch manches Mal allein die religiöse Dimension von Krankheit betont wurde, so hat das Christentum bei der Einführung und Entwicklung des Systems der körperlichen und geistigen Fürsorge für Kranke und Schwache si-cherlich Pionierarbeit geleistet. Es hat die Entwicklung der Medizin vorangetrieben und Einfuss auf das Bewusstsein über die Sorge für jene schwächsten Glieder der Gesellschaft genommen.Die Bibel und die christliche Entwicklung der Krankenfürsorge innerhalb der Geschichte bieten Grundsätze, die mit Sicherheit zum heute so notwendigen umfassenderen Zugang zu Krankheit und Gesundheit und zur Lösung des zeitgenössischen Problems ihrer Depersonalisation und Reduktion auf das naturwissenschaftliche und technische Gebiet beitragen können«, betont Dr. Sr. Valerija Kovač.
Zusammenfassung: Obwohl das Spiel als Phänomen in der Kirche in verschiedener Weise anwesend war, hat man ihm in der systematischen theologischen Reflexion keine grössere Bedeutung zugemessen. Neben der Entdeckung der Bedeutung des Spiels auf pastoralem und katechetischem Gebiet, tauchen in neuerer Zeit Versuche auf, die die traditionellen theologischen Inhalte mit der Kategorie des Spiels ausdrücken wollen. Auf diesem Gebiet leisteten die Theologen Hugo Rahner und Ivan Golub bedeutenden Beitrag. Beide haben für ihre theologischen Reflexionen den gleichen Ansatzpunkt gewählt, nämlich die Definition des Spiels eines Theologen, des Thomas von Aquin, entnahmen diese also nicht anderen wissenschaftlichen Gebieten. Da sie vom gleichen Ansatzpunkt ausgehen, zeigen sie in ihren Werken über theologische Anwendung des Spiels einerseits Gemeinsamkeiten auf, andererseits kommen auch ihre Eigentümlichkeiten zum Ausdruck. In dieser Arbeit werden ihre Interpretationen der theologischen Inhalte sub specie ludi dargestellt einschließlich ihrer spezifischen Beträge. Bei Hugo Rahner handelt es sich um die Dialektik des Spiels als zusätzlicher, aber nicht direkt explizierter Charakteristik, und bei Ivan Golub geht es um den Menschen als Abbild Gottes, der spielt. Schließlich wird an ihrem Beispiel die Komplementarität dieses theologischen Modells mit den traditionellen theologischen Modellen gezeigt, aber auch auf seine Grenzen aufgewiesen.
U članku se predstavlja i komentira, poglavito iz dogmatsko-teološke perspektive, tumačenje odnosa "hijerarhijskih i karizmatskih darova" u dokumentu Iuvenescit ecclesia - pismu, koje je za biskupe objavila Kongregacija za nauk vjere, simbolično potpisanom na svetkovinu Duhova 2016. godine. Nakon određenja odnosa "hijerarhijskih i karizmatskih darova" na temelju Novoga zavjeta, crkvenoga učiteljstva i teološke argumentacije, Dokument iznosi kriterije prepoznavanja autentične crkvenosti novih karizmi te predstavlja popis načela za njihovo konkretno prihvaćanje u kontekstu života i poslanja partikularne Crkve. Autorica se potom osvrće na mjesto posvećenog života u Dokumentu, koji se predstavlja kao "primjer" uređenja odnosa između "hijerarhijskih i karizmatskih darova", koristan i za nove karizme. U zadnjem dijelu autorica daje osvrt na Dokument ističući neka tematska područja koja je potrebno produbiti da bi se jasnije pokazala komplementarnost odnosa "hijerarhijskih i karizmatskih darova": preciznija terminologija; poimanje Crkve kao kompleksne organske stvarnosti s mogućim unutarnjim napetostima; snažnije isticanje karizmatske strukture cijele Crkve i posvješćivanje karizmatske dimenzije samih hijerarhijskih službi u Crkvi.
Abstract:
In the article is presented and commented, especially from a dogmatic-theological perspective, interpretation of the relationship of "hierarchical and charismatic gifts" in the document Iuvenescit ecclesia – a letter published for bishops by the Congregation for the Doctrine of the Faith, symbolically signed at the Pentecost 2016. After determining the relationship of "hierarchical and charismatic gifts" on the basis of the New Testament, ecclesiastical teaching, and theological argumentation, the Document outlines the criteria for recognizing the authentic ecclesiality of new charisms and presents a list of principles for their concrete acceptance in the context of the life and mission of the particular Church. The author then refers to the place of consecrated life in the Document, which presents itself as an "example" of arranging the relationship between "hierarchical and charismatic gifts", also useful for new charisms. In the last section, the author gives an overview of the Document, highlighting some thematic areas that are need to be deepened in order to demonstrate more clearly the complementarity of the "hierarchical and charismatic gifts" relationship: more precise terminology; understanding the Church as a complex organic reality with possible internal tensions; a stronger emphasis on the charismatic structure of the entire Church and an awareness of the charismatic dimension of the hierarchical services within the Church.
Abstract: In this article the authors are dealing with the topic that is present in the whole theological opus of Joseph Ratzinger/Benedict XVI: What the German theologian means when he uses the phrases “God of Faith” and “God of philosophers” and what is their mutual relationship? The study of his works leads to the conclusion that Ratzinger focuses mainly on the logos of Greek philosophy that thought of divinity through overcoming the mythical understanding of polytheistic religion. When he talks about “God of philosophers”, he mainly has in mind the understanding of God in Aristotle´s metaphysics, to which Christianity could link its understanding. “God of faith”, on the other hand, is the Biblical God who revealed himself in an unsurpassed way in Jesus Christ. In the reflection on the relation between these two “conceptions” of God, one can notice that Joseph Ratzinger speaks about a transformation of the philosophical understanding of God that took place thanks to the Biblical-Christian revelation, in the process of its inculturation in the Hellenistic thought and cultural world. The article is first presenting characteristics of the understanding of God in Greek philosophy, as those can be read from Ratzinger´s works. After that, his interpretation of the transformation of “God of philosophers” into “God of faith” is articulated. Finally, his theological thought on God, marked by concepts of person, relationship, and communion, is presented through its essential points.
Abstract: It is not a well-known fact that the thought of Apostle Paul has a significant influence on the theology of Joseph Ratzinger / Benedict XVI. This article examines the Ratzinger's reception of Paul's theology in various theological themes: in Christology, ecclesiology and theological anthropology. Joseph Ratzinger is especially inspired by Paul when he talks about the identity of Jesus Christ as crucified, obedient and resurrected; when he reflects on Church as People of God unified in Christ's Body and in her permanent communion with Christ; finally when he analyzes the human being as transformed in Christ and Church. The authors of this article recognize a prevalent Christological shift both in Paul's thought and Ratzinger's theology, when they reflect on the reality of Church and human's life.
Keywords: Apostle Paul, Joseph Ratzinger, Jesus Christ, Christ's Cross, People of God, The Body of Christ, Eucharist, human being.
The authors elaborate on theological contribution and commitment of Joseph Ratzinger/Benedict XVI to the ecumenical dialogue particularly referring to the relationship with the Orthodoxy and the Russian-Orthodox Church attitude towards it. In the first part, Ratzinger’s estimation of dynamics of the development of ecumenism within the area of theological reflection and practical realization is presented. The second part of the article presents Ratzinger’s theological analysis of unity and separation of the Catholic and Orthodox churches as well as his vision of connecting that is based on the common first millennium as a criterion for mutual acceptance and the established „dialogue of love”. The third part deals with concrete ecumenical efforts of Joseph Ratzinger/Benedict XVI in practice. In the last part, based on the example of the attitude of the Russian-Orthodox Church, the own vision of the real impediments to the ecumenical dialogue with Russian Orthodoxy is proposed.
Abstract:
The article discusses the basic theological determinants of the Mariology of Joseph Ratzinger/Benedict XVI, which can be read out from his texts dedicated to particular Mariological themes. First, theological perspective is pointed out. In the center of Mary’s person is her relationship with God, through which he reveals himself as a living, personal God who enters into communication with man and who is active and present in history. Anthropological determinant results from the theological: Mary is the paradigm of man as a creature, who in his free openness and cooperation with grace consents to God’s call, and in his faith completely surrenders to him. The internal logic of these two determinants leads to ecclesiological dimension. In her openness and disposability for God’s work, Mary is personal concreteness of the Church, reflecting its essence and mission. Ratzinger’s approach to Mary completely fits into his overall theological thought, in which the personal-relational image of God, man and Church dominates.
The theme of man runs through the theological and teaching thought of Joseph Ratzinger/Benedict XVI in various contexts and aspects. By synchronous immanent reading of his works, it is possible to extract several main determinants of his speech about man, about the meaning and fact of man’s existence, vocation and action. First of all, man is a creature, to whom God gives being and the ability to know and love Him. The creation is a gift of God’s love to man, so therefore man achieves his life and progress not only by his own knowledge and actions, but also by his willingness to receive and give. The creational foundation of man is supplemented by Jesus Christ, who is the exemplary and last man, and thus the measure of man and the true future of humanity. Created in the image of the Triune God, man is a being of relationship and dialogue in all directions of his existence. On the background of the contemporary reduction of man’s abilities, Ratzinger stands for renewed breadth of reason, responsibility of freedom and transparency of conscience. Finally, nature conservation cannot be achieved without respecting “human ecology”. From the overall view of Ratzinger’s anthropology, it is possible to highlight several features that make it relevant even for today: it is theological, dynamic, and spiritual.
Link to the article: https://www.mdpi.com/2077-1444/14/10/1316
Sažetak: U članku se proučava nauk o stvaranju kako je formuliran u ispovijesti vjere na Četvrtom lateranskom koncilu, u dekretu "Firmiter". U prvom dijelu se obrađuju glavne ideje katarskoga dualističkoga nauka o stvaranju. U drugim dijelu se artikulira i interpretira koncilski nauk o stvaranju, imajući u vidu kako dualističku heterodoksiju kao neposredni razlog tako i teološke i patrističke izvore. U trećem dijelu se analiziraju značajke koncilskoga nauka o stvaranju koje ga čine važnim i za današnje razumijevanje vjere u Boga Stvoritelja.
Sažetak: U članku se proučava antropologija pastoralne konstitucije Gaudium et spes iz kristološke perspektive, posebno kako je razrađena u broju 22. Temeljna teza da je Isus Krist objavom otajstva svoga Oca potpuno otkrio čovjeku njega samoga potkrijepljena je različitim kristološkim modelima i njihovim antropološkim značenjima: Krist kao novi Adam te Krist kao savršena slika Očeva. Zaključno se u članku pokazuje trajno značenje konstitucije Gaudium et spes time što se na poseban način ističu dva područja u kojima je taj dokument doprinio teološkom razumijevanju čovjeka: najprije kristocentrizam kao mjesto prožimanja teocentrizma i antropocentrizma; zatim povijesno-spasenjsko utemeljenje antropoloških tema stvaranja i milosti te uprisutnjenje čovjekova eshatološkoga određenja u njegovu konkretnu egzistenciju.
English: The article studies the importance of the Bible in dogmatic theology, primarily through the prism of unity, structure, and contents of the tractate titled Theological Anthropology. The author offers a thorough reading of the new document of the Pontifical Biblical Commission »Che cosa è l’uomo?« (Sal 8,5): Un itinerario di antropologia biblica (2019.). The article presents contributions to and inspirations of that document for Theological Anthropology and it points out some differences and deficiencies in terms of contents. The most common points can be noticed in the thematic area of the human beings as God’s creation in his/her earthly existence and responsibility. The biggest difference between that document and Theological Anthropology consists in the fact that the document is very brief on the anthropological aspect of God’s salvation in the sense of the transformation of human beings by Divine grace and of human beings’ directedness toward the eschatological fullness of life with God.
Abstract: The article discusses the everyday experience of the contemporary human being as the locus of the experience of God. Starting from the basic, original meaning of experience, the first part of the article demonstrates that there are at least three different horizons within human life, where experience has an important role and that within those horizons experience is understood differently: while one can perceive an obvious narrowing of the concept of experience to only one of its dimensions in the area of natural sciences and contemporary postmodern mentality and religiosity, Christian faith, on the other hand, presumes the original meaning of the concept of experience and depends on it. The second part of the article articulates characteristics of everyday experience, which shows its multi-dimensionality and dialectic structure, and points out various stages or levels of emergence of the experience of God
»in, with, and through everyday experience« (W. Kasper). Within such a developmental
process, certain boundaries of a possibility of experiencing God within the concrete life experiences become evident. Starting from the presupposition of the absence of the experience of God from the human being’s experience of the self and the world, which also contributes to the contemporary crisis of faith, the third part of the article presents Kasper’s interpretation of the experience of meaning and courage found in working for a better world in the concrete history as a possible way to experience God in the contemporary times. This part concludes with a review of Kasper’s proposal and with a sketch of further perspectives.
U članku se razrađuje teza da dijalog čini, premda ne jedinu, ali bitnu dimenziju krš‑ ćanske vjere i način njezina ostvarenja. Dijalog obuhvaća sve njezine subjekte i nji‑ hove međuodnose: Boga – čovjeka – Crkvu – svijet. Autorica tezu razvija na pozadi‑ ni poimanja dijaloga kao namjerno uspostavljene komunikacije među ravnopravnim sugovornicima, u kojoj biva međusobno uvažavana različitost drugoga i koja smje‑ ra uspostavljanju jedne zajedničke stvarnosti ili konsenzusa. U drugom dijelu rada pokazuje se da dijalog ima svoje temelje u samome Bogu, koji se na dijaloški način objavljuje čovjeku u svrhu njegova spasenja. O toj raznolikoj božansko ‑ljudskoj ko‑ munikaciji, koja u oba smjera doseže svoj eshatološki i egzemplarni vrhunac u Isusu Kristu, pripovijeda povijest spasenja te ona postaje uzor za svaki drugi dijalog koji se iz vjere ima voditi s ljudima kroz povijest. U trećem dijelu produbljuje se eklezijalna dimenzija božansko ‑ljudskog dijaloga, jer je Crkva u povijesnospasenjskoj dinamici poslana nastavljati dijalog s Bogom i u Božje ime dijalog s ljudima ad intra i ad extra. U zadnjem dijelu problematizira se odnos Crkve kao nastaviteljice dijaloga vjere prema (samo)kritičnosti i pluralnosti kao suvremenim vrijednostima, ali često i zaprekama za ostvarenje dijaloga. To su izazovi kojima Crkva ne može izmaknuti i koji njoj samoj mogu poslužiti kao kriteriji obnavljanja i rasta da bi mogla ostati autentična svjedoki‑ nja Božjega dijaloga s ljudima u vremenu.
Abstract
The article deals with the thesis that dialogue is an essential, although not the only, dimension of Christian faith and a way of its realization. Dialogue incorporates all its subjects and their interrelations: God –human being – Church – world. The author develops the thesis against the background of the understanding of dialogue as an intentionally established communication among equal interlocutors in which differences are mutually respected and that aims at establishing one common reality or consensus. The second part of the article demonstrates that dialogue has its foundation in God himself, who has revealed himself to the human being dialogically so that the human being could be saved. Within this manifold divine‑human communication, which reaches, in both directions, its eschatological and exemplar pinnacle in Jesus Christ, the whole history of salvation narrates and it becomes the paradigmatic example of every other dialogue that is led out of faith with people throughout history. The third part deepens the ecclesiological dimension of the Divine‑human dialogue because in the historical‑soteriological dynamics the Church has been sent to continue the dialogue with God and in God´s name with people ad intra and ad extra. In the last part, the relationship of the Church as the one that continues the dialogue of faith towards (self)‑critique and plurality as contemporary values (but also often barriers for the realisation of dialogue) is being discussed. These are the challenges that the Church cannot avoid and that ought to be perceived as criteria of its own renewal and growth, so that the Church might remain authentic withness of God´s dialogue with human beings in time.
Abstract: The Christian meaning of martyrdom is in its basis Christ-centered. Martyrdom has its motif and draws its strength out of the unity of believers with Jesus Christ in their lives; unity with His life, death and resurrection. This perspective is broadened in the paper through several steps. The starting point is a Christian’s new identity – unity of life with Jesus Christ, life which is devoted to Him through the sacrament of baptism and which calls a person to follow Jesus’ life up to the ultimate readiness to die. For the notion of following Jesus, it is, furthermore, important to view in more depth the example of Jesus’s radical testimony of God’s love, which led Him to a free acceptance of death sacrifice that was forced onto Him from outside. On the basis of Jesus’ example of the acceptance of death, the discussion ensues by tracing Karl Rahner about death as an act of a complete person’s freedom that is shown in all its clarity in martyrdom. After that, from a Christ-centered position, according to the Roman Siebenrock’s analysis, presented are the concretized types of martyrdom during the history of the Church. Finally, an overview is given on some of the open questions arising from the contemporary actualization and broadening the classical notion of martyrdom: the relationship towards suffering as a sign of an authentic connectedness with Christ, emphasis on non-violence and Christ-centeredness of a martyr’s identity in the light of the active fight for the Kingdom of God.
Zusammenfassung: »Gesundheit ist heute, unabhängig davon, aus welcher Perspek-tive man sie betrachtet, ein sehr wichtiges Thema und Ideal des Menschen in entwickelten (post)industriellen Gesellschaften«, schreibt Dr. Sr. Valerija Nedjeljka Kovač in ihrem Beitrag Gesund-heit – das größte Gut des modernen Menschen. Eine theologisch- pastorale Perspektive. Der hohe Stellenwert der Gesundheit auf der Werteskala sei unter anderem durch eine bestimmte Weltanschau-ung angeregt, die von einem vollkommen säkularisierten Blick auf die Welt und der gleichzeitigen Uneingeschränktheit des Selbst und der eigenen Lebensziele und einer betonten Beziehung auf die Körperlichkeit gekennzeichnet sei. Als Ersatz für den Wichtigkeits-verlust der institutionalisierten Religion in der Gesellschaft und im Leben des Einzelnen werden auf die Gesundheitsfürsorge zu einem Teil jene Praxen übertragen, die früher für das religiöse Leben reserviert gewesen seien, und daher werde über die Gesund-heit als der »diesseitigen Religion« gesprochen, die in die Kategorie der »mittleren Transzendenzen« falle, hebt die Autorin hervor und fügt hinzu, dass es falsch wäre, in das andere Extrem überzu-springen und die Gesundheit als Faktor der menschlichen Existenz abzuwerten. Die Gesundheit falle auch aus biblisch-christlicher Perspektive in das »grundlegende« und »transzendentale« Gut, das dem Menschen ermögliche, sein Leben frei und verantwortungsbe-wusst zu formen. Es sei aber nicht möglich, der Gesundheit den Wert eines absoluten Gutes zuzuschreiben, vielmehr sei es notwen-dig, sie in den umfassenden Blick auf den Menschen und seine Bedürfnisse zu integrieren und sie deutlicher mit der Vorstellung des Heils zu verbinden, die in sich eschatologisches Potenzial trage. Aus einem solchen Zugang zur Gesundheit sei es möglich, konkrete theologisch-pastorale Richtlinien abzuleiten, die eine Bewusst-machung der eschatologischen Orientierung der Gesundheit, die konkrete Solidarität mit den Kranken, die Entwicklung des religi-ösen Potenzials in der Sinnstiftung der Krankheit und Gesundheits-fürsorge und die Bemühung um die geistige Gesundheit einschließen, die den Menschen tiefer durchdringe als die körperliche oder psychische Gesamtheit allein, konstatiert Dr. Sr. Valerija Nedjeljka Kovač.
Zusammenfassung: Dr. Sr. Valerija Nedjeljka Kovač betont im Text mit dem Titel
Gesundheit und Krankheit in der Bibel und Geschichte des Christentums, dass Krankheit und Gesundheit/Heilung, wie die Heilige Schrift und die späteren christlichen Jahrhunderte zeigen, im Leben und in den Überlegungen sowohl des Menschen an sich als lebendigem Wesen und Gläubigen als auch innerhalb seiner gesellschaftlichen und religiösen Gemeinschaft intensiv anwesend seien.»Dabei ist zu bemerken, dass das Verständnis dieser Realitäten niemals eindimensional war. Man ging von der körperlichen Dimension aus, konzentrierte sich aber noch viel stärker auf den geistig-religiösen Aspekt, in dem die körperliche Dimension eingeschlossen war. Krankheit und Gesundheit sind Realitäten, die den ganzen Menschen und sein gesamtes Leben auf der Erde, mit all seinen Relationen, be-rühren. Ferner sind Krankheit und Gesundheit Realitäten, die dem Menschen seine Beziehung zu Gott tiefer bewusst machen und ihn zur Neubewertung des Sinns und der Art und Weise seines Lebens moti-vieren. Das war auch der Sinn der Heilungen Jesu und seiner Bezie-hungen zu den Kranken. Sein Vorbild, sein Auftrag zur Nachfolge und Gebot der Nächstenliebe haben die Christen von Beginn an intensiv dazu bewegt, die Sorge für Kranke, Schwache und Arme effektiv zu organisieren. Obwohl durch die Geschichte hindurch manches Mal allein die religiöse Dimension von Krankheit betont wurde, so hat das Christentum bei der Einführung und Entwicklung des Systems der körperlichen und geistigen Fürsorge für Kranke und Schwache si-cherlich Pionierarbeit geleistet. Es hat die Entwicklung der Medizin vorangetrieben und Einfuss auf das Bewusstsein über die Sorge für jene schwächsten Glieder der Gesellschaft genommen.Die Bibel und die christliche Entwicklung der Krankenfürsorge innerhalb der Geschichte bieten Grundsätze, die mit Sicherheit zum heute so notwendigen umfassenderen Zugang zu Krankheit und Gesundheit und zur Lösung des zeitgenössischen Problems ihrer Depersonalisation und Reduktion auf das naturwissenschaftliche und technische Gebiet beitragen können«, betont Dr. Sr. Valerija Kovač.
Zusammenfassung: Obwohl das Spiel als Phänomen in der Kirche in verschiedener Weise anwesend war, hat man ihm in der systematischen theologischen Reflexion keine grössere Bedeutung zugemessen. Neben der Entdeckung der Bedeutung des Spiels auf pastoralem und katechetischem Gebiet, tauchen in neuerer Zeit Versuche auf, die die traditionellen theologischen Inhalte mit der Kategorie des Spiels ausdrücken wollen. Auf diesem Gebiet leisteten die Theologen Hugo Rahner und Ivan Golub bedeutenden Beitrag. Beide haben für ihre theologischen Reflexionen den gleichen Ansatzpunkt gewählt, nämlich die Definition des Spiels eines Theologen, des Thomas von Aquin, entnahmen diese also nicht anderen wissenschaftlichen Gebieten. Da sie vom gleichen Ansatzpunkt ausgehen, zeigen sie in ihren Werken über theologische Anwendung des Spiels einerseits Gemeinsamkeiten auf, andererseits kommen auch ihre Eigentümlichkeiten zum Ausdruck. In dieser Arbeit werden ihre Interpretationen der theologischen Inhalte sub specie ludi dargestellt einschließlich ihrer spezifischen Beträge. Bei Hugo Rahner handelt es sich um die Dialektik des Spiels als zusätzlicher, aber nicht direkt explizierter Charakteristik, und bei Ivan Golub geht es um den Menschen als Abbild Gottes, der spielt. Schließlich wird an ihrem Beispiel die Komplementarität dieses theologischen Modells mit den traditionellen theologischen Modellen gezeigt, aber auch auf seine Grenzen aufgewiesen.
U članku se predstavlja i komentira, poglavito iz dogmatsko-teološke perspektive, tumačenje odnosa "hijerarhijskih i karizmatskih darova" u dokumentu Iuvenescit ecclesia - pismu, koje je za biskupe objavila Kongregacija za nauk vjere, simbolično potpisanom na svetkovinu Duhova 2016. godine. Nakon određenja odnosa "hijerarhijskih i karizmatskih darova" na temelju Novoga zavjeta, crkvenoga učiteljstva i teološke argumentacije, Dokument iznosi kriterije prepoznavanja autentične crkvenosti novih karizmi te predstavlja popis načela za njihovo konkretno prihvaćanje u kontekstu života i poslanja partikularne Crkve. Autorica se potom osvrće na mjesto posvećenog života u Dokumentu, koji se predstavlja kao "primjer" uređenja odnosa između "hijerarhijskih i karizmatskih darova", koristan i za nove karizme. U zadnjem dijelu autorica daje osvrt na Dokument ističući neka tematska područja koja je potrebno produbiti da bi se jasnije pokazala komplementarnost odnosa "hijerarhijskih i karizmatskih darova": preciznija terminologija; poimanje Crkve kao kompleksne organske stvarnosti s mogućim unutarnjim napetostima; snažnije isticanje karizmatske strukture cijele Crkve i posvješćivanje karizmatske dimenzije samih hijerarhijskih službi u Crkvi.
Abstract:
In the article is presented and commented, especially from a dogmatic-theological perspective, interpretation of the relationship of "hierarchical and charismatic gifts" in the document Iuvenescit ecclesia – a letter published for bishops by the Congregation for the Doctrine of the Faith, symbolically signed at the Pentecost 2016. After determining the relationship of "hierarchical and charismatic gifts" on the basis of the New Testament, ecclesiastical teaching, and theological argumentation, the Document outlines the criteria for recognizing the authentic ecclesiality of new charisms and presents a list of principles for their concrete acceptance in the context of the life and mission of the particular Church. The author then refers to the place of consecrated life in the Document, which presents itself as an "example" of arranging the relationship between "hierarchical and charismatic gifts", also useful for new charisms. In the last section, the author gives an overview of the Document, highlighting some thematic areas that are need to be deepened in order to demonstrate more clearly the complementarity of the "hierarchical and charismatic gifts" relationship: more precise terminology; understanding the Church as a complex organic reality with possible internal tensions; a stronger emphasis on the charismatic structure of the entire Church and an awareness of the charismatic dimension of the hierarchical services within the Church.
Abstract: In this article the authors are dealing with the topic that is present in the whole theological opus of Joseph Ratzinger/Benedict XVI: What the German theologian means when he uses the phrases “God of Faith” and “God of philosophers” and what is their mutual relationship? The study of his works leads to the conclusion that Ratzinger focuses mainly on the logos of Greek philosophy that thought of divinity through overcoming the mythical understanding of polytheistic religion. When he talks about “God of philosophers”, he mainly has in mind the understanding of God in Aristotle´s metaphysics, to which Christianity could link its understanding. “God of faith”, on the other hand, is the Biblical God who revealed himself in an unsurpassed way in Jesus Christ. In the reflection on the relation between these two “conceptions” of God, one can notice that Joseph Ratzinger speaks about a transformation of the philosophical understanding of God that took place thanks to the Biblical-Christian revelation, in the process of its inculturation in the Hellenistic thought and cultural world. The article is first presenting characteristics of the understanding of God in Greek philosophy, as those can be read from Ratzinger´s works. After that, his interpretation of the transformation of “God of philosophers” into “God of faith” is articulated. Finally, his theological thought on God, marked by concepts of person, relationship, and communion, is presented through its essential points.
Abstract: It is not a well-known fact that the thought of Apostle Paul has a significant influence on the theology of Joseph Ratzinger / Benedict XVI. This article examines the Ratzinger's reception of Paul's theology in various theological themes: in Christology, ecclesiology and theological anthropology. Joseph Ratzinger is especially inspired by Paul when he talks about the identity of Jesus Christ as crucified, obedient and resurrected; when he reflects on Church as People of God unified in Christ's Body and in her permanent communion with Christ; finally when he analyzes the human being as transformed in Christ and Church. The authors of this article recognize a prevalent Christological shift both in Paul's thought and Ratzinger's theology, when they reflect on the reality of Church and human's life.
Keywords: Apostle Paul, Joseph Ratzinger, Jesus Christ, Christ's Cross, People of God, The Body of Christ, Eucharist, human being.
The authors elaborate on theological contribution and commitment of Joseph Ratzinger/Benedict XVI to the ecumenical dialogue particularly referring to the relationship with the Orthodoxy and the Russian-Orthodox Church attitude towards it. In the first part, Ratzinger’s estimation of dynamics of the development of ecumenism within the area of theological reflection and practical realization is presented. The second part of the article presents Ratzinger’s theological analysis of unity and separation of the Catholic and Orthodox churches as well as his vision of connecting that is based on the common first millennium as a criterion for mutual acceptance and the established „dialogue of love”. The third part deals with concrete ecumenical efforts of Joseph Ratzinger/Benedict XVI in practice. In the last part, based on the example of the attitude of the Russian-Orthodox Church, the own vision of the real impediments to the ecumenical dialogue with Russian Orthodoxy is proposed.
Abstract:
The article discusses the basic theological determinants of the Mariology of Joseph Ratzinger/Benedict XVI, which can be read out from his texts dedicated to particular Mariological themes. First, theological perspective is pointed out. In the center of Mary’s person is her relationship with God, through which he reveals himself as a living, personal God who enters into communication with man and who is active and present in history. Anthropological determinant results from the theological: Mary is the paradigm of man as a creature, who in his free openness and cooperation with grace consents to God’s call, and in his faith completely surrenders to him. The internal logic of these two determinants leads to ecclesiological dimension. In her openness and disposability for God’s work, Mary is personal concreteness of the Church, reflecting its essence and mission. Ratzinger’s approach to Mary completely fits into his overall theological thought, in which the personal-relational image of God, man and Church dominates.
Short Abstract in Croatian:
Gledano kroz povijest kršćanstva, umjetničke slike su neodvojive od prakse i interpretacije vjere. Slike, koje autorica ovdje razumijeva prvenstveno kao vizualnu interpretaciju sadržaja vjere, činjenično su prisutne i korisne za život u vjeri i njezino razumijevanje. Međutim, refleksija o mjestu i važnosti tih slika unutar raznolikoga govora vjere nije se razvila proporcionalno njihovoj raširenosti i funkcijama. K tome, umjetničke slike obično se nisu uzimale ni kao referentni izvori za teologiju kojima bi se upotpunilo jezično i pojmovno razumijevanje vjere. Emancipacija moderne umjetnosti od vjerskoga života i crkvenoga autoriteta dodatno je otežala teološko vrednovanje umjetničkih slika. Nepovoljnom odnosu umjetnosti i vjere pridonijela je i sama teologija, usmjerena na racionalnost prosvjetiteljskoga tipa koja slikama ne priznaje spoznajnu vrijednost. Ipak, suvremeno zanimanje za slikovni prikaz u društvenim, kulturnim i misaonim kretanjima potaknulo je teologiju da se sustavnije bavi slikom i s njom povezanim pitanjima u kontekstu refleksije vjere. Ovaj kratki opis mjesta slike u kršćanstvu potaknuo je autoricu na pobliže proučavanje značenja slike unutar raznolikoga govora vjere.
Istraživanje je provela u tri koraka, koji čine tri glavna dijela knjige. U prvom dijelu s naslovom: »Slike u kršćanstvu – povijesnoteološki naglasci« autorica prati mjesto slike kroz povijest kršćanstva te ga dopunja određenim sustavnoteološkim temama i autorima. Autorica predstavlja četiri glavna načina uporabe slika u govoru vjere, koji su se zadržali više ili manje sve do danas: slike u funkciji poučavanja u vjeri, slike za kult, slike za pobožnost i meditaciju te slike kao umjetnička djela. Autorica u tome dijelu predstavlja i teološke – kristološkoinkarnacijske i teološkoantrpološke argumente u prilog mogućnosti slika u kršćanstvu. Konačno se osvrće na mjesto slike u odnosu na navještaj riječi i sakramente kroz povijest kršćanstva.
U drugome dijelu s naslovom »Suvremeni teološki pristupi slici« autorica predstavlja i vrednuje interpretacije slike dva odabrana suvremena teologa. Prvi je fundamentalni teolog Alex Stock koji je u jedanaest svezaka izradio svoje monumentalno djelo Poetische Dogmatik. Peter Hofmann drugi je njemački teolog, također iz područja fundamentalne teologije, koji slikama daje nezamjenjivu vrijednost i ističe njihov izražajni potencijal koji se ne da potpuno prevesti u riječi.
Treći dio knjige nosi naslov »Interpretacija vjere u raznolikosti slikovnih prikazivanja«. Kroz povijesni i teološki put promišljanja mjesta i uloge slike u govoru vjere postalo je jasno da nije dovoljno razmišljati samo »apstraktno« o slici i da nije moguće zadržati se samo na teorijskom promišljanju slike. Autorica svoj pristup slikama opisuje kao teološku meditaciju, jer je to jedan od načina da se na osoban način stupi u interakciju sa slikom i da se otkrije njezina poruka. Ukupno 55 slika autorica je odabrala po osobnoj inspiraciji, ali s ciljem da obuhvati što različitije vjerske motive, načine prikazivanja, stilove, autore i vremena. Raznolikost autora, razdoblja, motiva i interpretacija jasno pokazuje da je poruka vjere u svome razumijevanju neiscrpna i da se na različite načine može doživljavati, predočivati i aktualizirati u svakome vremenu i kod svakoga autora.
The thesis is divided into four chapters. The first chapter gives an overview of the Biblical and historical development of the theological understanding of the human person, which places the theme of the thesis in a specific historical and theological context. It also provides the sources in which Ratzinger finds inspiration for his thought. It further presents the main phases, contents, and representatives of the long and non-homogenous development of the theological understanding of the human person.
The following chapters reconstruct and give a systematic presentation of the personal-relational paradigm of Ratzinger's theology, as it is articulated in various theological areas. The second chapter examines the theological-Trinitarian area, which is the source of Ratzinger's personal-relational thought. It further examines the Old Testament themes of God's name and the Covenant, essential for a relational image of God. Ratzinger considers the Trinity, as the culmination of faith in a personal God who is in a relationship, to be a hermeneutical interpretative tool of the entire reality, and he explains it with the help of the paradigm of communio, or God's “we” – composed of reality and love.
The third chapter is dedicated to Ratzinger's “relational Christology”, at whose heart lies the identicalness of Jesus Christ and Son, i.e. the second divine person, the center of whose person and existence result from a unique and permanent communication with the Father. Ratzinger bases his explanation of Christ's identity and deeds on his unity with the Father; he considers the Cross and Resurrection as the hermeneutic key to their identicalness and perceives Christ as an “exemplary man” and the only starting point for a theological understanding of the man. Given that Joseph Ratzinger/Benedict XVI's Christology is based on the Holy Scripture and Christological dogmas, the thesis also includes his critique of the historical-critical method.
The fourth chapter articulates Ratzinger's anthropological application of his personal-relational scheme of thought. It starts off with God's act of creation, which is the foundation of the man's capability of forming relationships with both God and others, and presents the act IV
of faith as the man's answer to the dialogue that God opens through creation and revelation. Further articulation of Ratzinger's thought reveals that the basic existence of the faithful is an ecclesiastical one, through which subjects of faith are transformed into the community of the Church. Ratzinger explains this community (communio) of the Church using various paradigms: eucharistic ecclesiology, the Body of Christ, the Church as a sacrament of unity. Finally, in light of “dialogical immortality”, which has proved to be Ratzinger's central syntagm, which he developed with the intention of rehabilitating the expression of “the immortality of the soul”, this thesis examines Ratzinger's interpretation of eschatological questions.
The final conclusion of the thesis underlines the characteristics of Joseph Ratzinger/Benedict XVI's personal-relational paradigm. It takes a look at the specificity of Ratzinger's style of thought and demonstrates the theological source of his personal-relational thought and its historical-salvation starting point. It further underlines the particularities and differences in the application of that paradigm of thought on the conception of the man. It goes on to explain the significance and actuality of the communio and love model, while also pointing to their analogic application in various areas of theology. Finally, it evaluates Ratzinger's all-encompassing theological vision.
Three methods have been used in this thesis: the historical-theological method, the method of analysis and synthesis and the critical-evaluative method. Apart from being original, for this particular topic has not been dealt with so far in Croatian, the thesis gives its contribution to a more thorough and systematic understanding of Joseph Ratzinger/Benedict XVI's theological thought, whose profile and integrity were made visible due to the personal-relational approach used here. In addition to that, the authentic translations provided in the thesis provide an insight into Ratzinger’s works which have not been translated into Croatian. Finally, the thesis offers a systematic overview of the historical-theological development of the perception of the person, which has never been synthetized to such an extent in the Croatian language.
Key words: Joseph Ratzinger/Benedict XVI, person, relationship, God, Trinity, Jesus Christ, Son, pro-existence, Holy Spirit, communio, love, man, creation, faith, Church, eucharist, Body of Christ, eschatology, “dialogical immortality”, death, soul, body, resurrection, communio sanctorum.
Pod okvirnom temom „Identitet i poslanje teologa danas”, u prvome dijelu objavljena su tri rada: „Javna teologija – izazov i značenje“ (Ana s. Thea Filipović), „Promišljanja o teologovu identitetu danas kroz prizmu 'biti čovjek Crkve'“ (Branko Murić), „Teolog: homo sapiens“ (Ivan Dodlek).
U drugom dijelu s naslovom „Teološki izazovi izbjegličke krize i migracijskih tokova“ navedena tema obrađena je kroz sljedeće doprinose: „Stranac, izbjeglica i drugi u biblijsko-teološkoj perspektivi: između odbacivanja i gostoprimstva“ (Tonči Matulić), „Ratne izbjeglice i ekonomski migranti s moralno-etičkog gledišta“ (Mislav Kutleša), „Kršćani na Bliskom istoku: povijest, današnje stanje i budućnost“ (Juro Zečević Božić), „Izbjeglička kriza i strah od islamizacije Europe“ (Tomislav Kovač).
Treći dio „Veritatis gaudium: značenje, izazovi, perspektive“ sadrži odgovarajuće radove: „Jedno filozofsko razumijevanje zadaća teologije u suvremenom društvu“ (Stipe Kutleša), „Mjesto i uloga teologije u Crkvi i društvu u svjetlu konstitucije Veritatis gaudium“ (Ivan Šarčević), Temeljni kriteriji za obnovu crkvenih studija u svjetlu Veritatis gaudium“ (Jakov Rađa), „Apostolska konstitucija Veritatis gaudium u svjetlu kanonskoga prava“ (Lucija Boljat).
Zbornik radova uredili su doc. dr. sc. Denis Barić, tajnik Hrvatske sekcije EDKT i izv. prof. s. Valerija Kovač, blagajnica. Zbornik su recenzirali prof. dr. sc. Nediljko Ante Ančić, prvi predsjednik Hrvatske sekcije EDKT i doc. dr. sc. Mateja Pevec Rozman, predsjednica Slovenske sekcije EDKT.
Edited by: Daniel Patafta and Nedjeljka Valerija Kovač
Uredila / Edited by: s. Valerija Nedjeljka Kovač
Die Arbeit hat folgende Struktur: Im ersten Kapitel werden in zusammenfassender Weise die grundlegenden philosophischen Einflüsse auf Rahners Theologie dargestellt, deren Auswirkung sich auch in seinem Geheimnis-Denken widerspiegelt. Das zweite Kapitel stellt einen Überblick des Geheimnisverständnisses in der theologischen Überlieferung dar im Hinblick auf die Konfrontation mit der These Karl Rahners. Die Schritte der transzendentalen Begründung Gottes als des Geheimnisses sowie deren Ergebnis werden im dritten Kapitel aufgezeigt. Das vierte Kapitel handelt über Rahners heilsgeschichtlichen Aspekt der Theologie des Geheimnisses, die sich in der Offenbarung als Selbstmitteilung Gottes artikuliert und daher die Vervollständigung seines transzendentalen Geheimnis-Begriffs darstellt. Abschließend wird eine kritische Reflexion gegeben, die sowohl die Problemstellen von Rahners Theologie des Geheimnisses als auch dessen Beitrag zur Theologie dargestellt.
2. Smrt između neizbježnosti i slobodnoga čina;
3. Sud: istina o čovjeku u svjetlu Božjega milosrđa;
4. Biti potpuno "očišćen" za život s Bogom;
5. Uskrsnuće - radosna vijest o pobjedi nad smrću;
6. Mogućnost vječne odijeljenosti od Boga;
7. Nebo - od svemira do života s Bogom