Most palliative care research confirms that spirituality has an important role and thus it is necessary to pay attention to the spiritual needs of dying even more. In this article, the author briefly ...presents the relationship between religion and spirituality, the meaning of different types of spirituality, and how everyone can live their own form of spirituality, as spirituality is a part of their life that they have chosen freely and consciously. In the following, he explores how understanding the spiritual needs of the dying person depends on understanding spirituality and its impact on human life, especially on health. In the last part, he presents the fundamental spiritual needs for anyone who wishes to pay attention to a dying man in the most integral way possible.
Većina istraživanja palijativne skrbi potvrđuje da duhovnost ima važnu ulogu, stoga je potrebno još i više obratiti pozornost na duhovne potrebe umirućih osoba. U ovom članku autor ukratko prikazuje odnos između religije i duhovnosti te značenja različitih vrsta duhovnosti i načina na koji svatko može živjeti svoj vlastiti oblik duhovnosti, koji je to dio njihova života koji su slobodno i svjesno odabrali. U nastavku autor istražuje kako razumijevanje duhovnih potreba umiruće osobe ovisi o razumijevanju duhovnosti i njezinom utjecaju na ljudski život, osobito na zdravlje. U posljednjem dijelu predstavljene su temeljne duhovne potrebe svakoga tko želi posvetiti pažnju umirućem čovjeku na najcjelovitiji mogući način.
Currently, many experts are discussing and examining the impact of spirituality on health. It is no longer arguable to claim that spirituality has a positive effect on a person’s health. Pope Francis ...highlights that, in the Catholic Church, every person finds a spirituality that can provide healing. The focus of this paper is limited to the impact of spirituality on the health of persons suffering from depression, particularly on the forms of spiritual help found in Christian spirituality. This paper will be presented in three chapters. In the first, the symptoms and causes of depression are examined. In the second chapter, the author explains what constitutes spiritual help for depressed persons and which aspects should receive special attention in order not to do more harm than good. Various forms of spiritual help for depressed persons within Christian spirituality are described in the final chapter.
Trenutno mnogi stručnjaci raspravljaju i ispituju utjecaj duhovnosti na zdravlje. Više se ne može tvrditi da duhovnost ima pozitivan učinak na čovjekovo zdravlje. Papa Franjo ističe da u Katoličkoj crkvi svaka osoba nalazi duhovnost koja može pružiti ozdravljenje. Fokus ovog rada ograničen je na utjecaj duhovnosti na zdravlje osoba koje pate od depresije, posebno na oblike duhovne pomoći koji se nalaze u kršćanskoj duhovnosti. Ovaj rad bit će predstavljen u tri poglavlja. Prvo se ispituju simptomi i uzroci depresije. U drugom poglavlju autor objašnjava što predstavlja duhovnu pomoć depresivnim osobama i na koje bi aspekte trebalo obratiti posebnu pažnju kako ne bi napravili više štete nego koristi. U posljednjem poglavlju opisani su različiti oblici duhovne pomoći za depresivne osobe unutar kršćanske duhovnosti.
Movement is a reality that is linked to all dimensions of human life and action. People move in different ways and for different purposes. Various studies confirm that regular physical activity has a ...positive effect on a person’s overall health. In this article, the authors examine the connection between a person’s bodily movement and his or her spirituality. In four chapters, they reinforce the thesis that human beings move not only physically but also spiritually, and that their bodily movement enables them to live a more integrated spiritual life. In the first chapter, they briefly introduce movement as a fundamental reality of human life. In the second chapter they define spirituality, which should always be alive and also embodied in movement. In the third chapter, they describe Christian spirituality lived out in various forms of human bodily movement, limiting themselves to three basic ones: Walking, running, and dancing. As there is often a lack of connection between theory and practise, the last chapter briefly shows how to draw attention to bodily movement such that it has a greater influence on spiritual life.
Kretanje je stvarnost koja je povezana sa svim dimenzijama našega života i djelovanja. Ljudi se kreću na različite načine i u različite svrhe. Razna istraživanja potvrđuju da redovita tjelesna aktivnost pozitivno utječe na čovjekovo cjelokupno zdravlje. U ovom članku autori ispituju vezu između tjelesnoga kretanja osobe i njezine duhovnosti. U četiri poglavlja učvršćuju tezu da se ljudska bića ne kreću samo fizički nego i duhovno te da im njihovo tjelesno kretanje omogućuje cjelovitiji duhovni život. U prvom poglavlju ukratko opisuju kretanje kao temeljnu stvarnost ljudskoga života. U drugom poglavlju definiraju duhovnost koja uvijek treba biti živa i također utjelovljena u kretanju. U trećem poglavlju opisuju kršćansku duhovnost življenu u različitim oblicima ljudskog tjelesnog kretanja. Ograničavaju se na tri osnovna: hodanje, trčanje i ples. Budući da često nedostaje veza između teorije i prakse, u posljednjem poglavlju autori ukratko opisuju kako veća pozornost usmjerena na tjelesno kretanje može više utjecati na duhovni život.
Rest does not seem to have the same prominent place in Christian spirituality as prayer and the celebration of the sacraments, since there is almost no direct scientific research on it. Is it really ...self-evident that a Christian rests and does not need to be encouraged to do so? In our time, when there is much talk of overwork and burnout, it is necessary to explore this area so as to shed light on it from the perspective of the Christian spiritual life. Too often a mentality prevails that heaven has to be earned through constant work and that we never do enough. This raises the question of whether Christians have a correct understanding of Jesus and the good news he brought into this world, as well as of his life and ministry, which should reflect in their lives and ministries. The author puts forward the thesis that a Christian cannot live his spirituality fully if there is no place for rest or rest in God. In fact, rest is the identifying mark of authentic Christian spirituality, which always includes a spirituality of rest. In the article, the author first shows how the understanding of work as merit hinders the relationship with God. Then he illustrates how being with Jesus Christ is a source of rest. In the last section, he briefly reviews different forms of rest in God that make it possible to live a spirituality of rest.
Uzmemo li u obzir broj župa, ženskih i muških samostana, utočišta itd., koje pripadaju Rimokatoličkoj crkvi u Sloveniji, uočljiv je visok stupanj duhovne aktivnosti. Postavljamo sljedeće pitanje: ...kako slovenski
katolici razumiju duhovnost? U ovom radu, autor pokušava odgovoriti na pitanje najprije određujući što je duhovnost, nakon čega predstavlja analizu pitanja na koje su odgovorili slovenski katolici u mrežnoj anketi »Žrtva u kršćanskoj duhovnosti«. Nadalje, autor objašnjava do koje mjere sekularna duhovnost može biti praćena u razumijevanju duhovnosti među slovenskim katolicima te na koji način učenja Pape Franje o duhovnosti mogu vjernike potaknuti da doista razumiju duhovnosti i dublje je aktualiziraju.
Berücksichtigt man die Anzahl der Pfarreien, Frauen und Männerklöster, Zufluchtsstätten usw., die der Römisch-katholischen Kirche in Slowenien angehören, ist ein hohes Maß an geistlicher Aktivität bemerkbar. Wir stellen die folgende Frage: Wie verstehen slowenische Katholiken die Spiritualität? In diesem Artikel versucht der Autor, diese Frage zu beantworten, indem er eingangs festsetzt, was Spiritualität ist, wonach er eine Analyse der Fragen präsentiert, die von slowenischen Katholiken in der Onlineumfrage „Opfer in der christlichen Spiritualität“ beantwortet wurden. Fernerhin erläutert der Autor, inwieweit die säkulare Spiritualität beim Verständnis der Spiritualität unter den slowenischen Katholiken nachgewiesen werden kann und in welcher Art die Lehren von Papst Franziskus über Spiritualität die Gläubigen beflügeln können, die Spiritualität wahrlich zu verstehen und sie tiefer zu aktualisieren.
Si nous prenons en compte le nombre de paroisses, couvents, monastères, abbayes, etc., qui appartiennent à l’Église catholique romaine en Slovénie, le niveau élevé d’activité spirituelle est clairement visible.
Nous posons la question suivante : comment les catholiques slovènes comprennent la spiritualité ? Dans ce travail, l’auteur tente de répondre à cette question, d’abord en déterminant ce qu’est la spiritualité, pour ensuite présenter l’analyse de la question à laquelle
ont répondu les catholiques slovènes dans le sondage en ligne « Victime
au sein de la spiritualité catholique ». Par la suite, l’auteur explique dans quelles mesures la spiritualité séculaire peut être utilisée pour comprendre la spiritualité chez les catholiques slovènes et de quelle manière les enseignements de Pape François sur la spiritualité peuvent encourager les croyants à réellement comprendre la spiritualité et à l’actualiser de manière plus profonde.
When we take into account the number of parishes, convents and monasteries, retreat houses, etc., that are part of the Roman Catholic Church in Slovenia, we see that there is considerable activity in the area of spirituality. We can ask ourselves the following question: how do Slovene Catholics understand spirituality? In this article, the author tries to answer these questions by first defining spirituality, after which he presents the analysis of questions answered by Slovene Catholics in the online survey “Sacrifice in Christian Spirituality”. Furthermore, he explains to what extent secular spirituality can be traced in the understanding of spirituality among Slovene Catholics, and
in what ways Pope Francis’ teachings on Catholic spirituality can encourage them to truly understand and actualise it more deeply.
Kršćani ispovijedaju svoju vjeru u Boga Stvoritelja neba i zemlje. Pitanje je imaju li kršćani drukčiji odnos prema stvaranju od onih koji ne gledaju na stvaranje u svjetlu vjere u Boga Stvoritelja. ...Većina ljudi nije svjesna činjenice da im izostaje punoća kršćanske duhovnosti ako njezin plod ne uključuje veću ekološku osviještenost koja se očituje u konkretnoj brizi za naš zajednički dom. Katolička je crkva dugo odgađala objavljivanje službenih dokumenata koji potiču vođenje brige o okolišu. Ovo oklijevanje nadvladao je papa Franjo u svojoj enciklici »Laudato sì«, u kojoj naglašava probleme ekološke nesigurnosti i indiferentnost mnogih kršćana u odnosu prema okolišu. Papa je uputio ovu encikliku čitavom čovječanstvu zato što je želio pozvati sve ljude da se ujedine u zajedničkom traženju i ostvarenju konkretne brige za naš zajednički dom. U ovom radu autor najprije želi predočiti Papinu kritiku, ali i ohrabrenje u rješavanju ekološke krize. Autor zatim govori o putu ekološke duhovnosti na koju je pozvano cijelo čovječanstvo, a osobito katolici. Na kraju autor donosi dva duhovna sredstva koja nam nudi ignacijevska duhovnosti (kontemplacija, egzamen), a koja će nam omogućiti nov odnos prema stvaranju koji ohrabruje ekološka duhovnost.
Christians confess their faith in God the Creator of heaven and earth. The question is whether they have a different relationship to creation than those who do not look on creation in the light of faith in God the Creator. The majority is unaware that the fullness of Christian spirituality is lacking if the fruit of it does not include a greater ecological awareness manifesting in concrete care for a common home. The Catholic Church has long delayed the publication of official documents that promote environmental concerns. This restraint was overcome by Pope Francis through his encyclical Laudato sì, in which he highlighted the problems of ecological insecurity and a certain indifference of many Christians in relation to the environment. The pope addressed the encyclical to the whole of humankind, because he wanted to call all people to unite in a repeated common search and realization of concrete care for our common home. In this paper the author wants to first present the pope’s criticism and encouragement in regard to solving the ecological crisis. Then he will present a way of ecological spirituality, to which he is inviting all humanity, and especially Catholics. At the end he will present two spiritual means, offered by Ignatian Spirituality (contemplation, exsamen), that enable a new relationship toward creation, which ecological spirituality is encouraging.
Christians confess their faith in God the Creator of heaven and earth. The question is whether they have a different relationship to creation than those who do not look on creation in the light of ...faith in God the Creator. The majority is unaware that the fullness of Christian spirituality is lacking if the fruit of it does not include a greater ecological awareness manifesting in concrete care for a common home. The Catholic Church has long delayed the publication of official documents that promote environmental concerns. This restraint was overcome by Pope Francis through his encyclical Laudato sì, in which he highlighted the problems of ecological insecurity and a certain indifference of many Christians in relation to the environment. The pope addressed the encyclical to the whole of humankind, because he wanted to call all people to unite in a repeated common search and realization of concrete care for our common home. In this paper the author wants to first present the pope’s criticism and encouragement in regard to solving the ecological crisis. Then he will present a way of ecological spirituality, to which he is inviting all humanity, and especially Catholics. At the end he will present two spiritual means, offered by Ignatian Spirituality (contemplation, exsamen), that enable a new relationship toward creation, which ecological spirituality is encouraging.
Žrtvovanje je u svim religijama prisutno s različitim naglascima i u različitim oblicima, pa i u kršćanstvu. Također postoji u svim duhovnostima, koje su zapravo živa religija u svim dimenzijama ...čovjekova života i djelovanja. Međutim, Isus Krist je svojom jedinstvenom žrtvom na križu eliminirao sve oblike žrtvovanja Staroga zavjeta i drugih religija. On je, naime, svojom žrtvom spasio kako čovjeka, tako i cijeli svijet. Uzimajući to u obzir, postavlja se posve legitimno pitanje: možemo li o kršćanstvu, odnosno u kršćanskoj religiji, o živoj vjeri u Kristovu Duhu, govoriti kao o žrtvovanju? Ako ne, zašto ne? Ako da, zašto da? Kakvo žrtvovanje postoji u njoj, ako se živi u Kristovu Duhu (Rim 8, 4.14)? U prvom poglavlju autor rasprave odgovara na pitanja analizirajući rezultate ankete (Žrtvovanje u kršćanskoj duhovnosti, 2016), dok u drugom poglavlju nudi odgovore na osnovi rezultata analize i nekih autora s prikazom dvaju temeljnih razumijevanja žrtvovanja kao odricanja i darovanja.
Sacrifice together with its various focuses and forms is present in every religion, including Christianity. It is also a part of every spirituality that constitutes a lived religion in every dimension of human life and work. Jesus Christ and his one-time sacrifice of himself on the cross have abolished all types of sacrifices present in the Old Testament and other religions, because he ultimately redeemed every person and the entire world. A justified question arises regarding this fact: Can we talk about Christianity, i.e. Christian spirituality as a lived faith in Christ’s Spirit as sacrifice? If the answer is no, why not? If yes, why so? What type of sacrifice is present in Christian spirituality if it is lived in Christ’s Spirit (Rom 8: 4.14)? In the first section of the discussion, the questions are answered by analyzing the results of the author’s survey entitled Sacrifice in Christian Spirituality (Survey 2016). The second section provides answers to the above questions based on the analysis and on certain authors’ opinions demonstrating the two fundamental conceptualizations of sacrifice as giving up and self-giving.
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