The paper is divided into two parts. The first part explains the concept of solidarity and fraternity on a theoretical level, especially in the light of Catholic social teaching. The second part ...analyzes the principles of solidarity and fraternity in Croatian society during the National Federal Republic of Yugoslavia and the Socialist Federal Republic of Yugoslavia. In addition to solving the national question under a specific aspect of brotherhood, this term was understood in the spirit of the communist ideology of brotherhood and unity of the Yugoslav peoples, and the ideology of solidarity was present predominantly in the form of self-governing socialism. The paper, therefore, shows how socialist Yugoslavia had many characteristics of a totalitarian system defined by communist ideology.
Rad je podijeljen na dva dijela. U prvom dijelu objašnjava se na teoretskoj razini, osobito u svjetlu katoličkog socijalnog nauka, pojam solidarnosti i bratstva. U drugom dijelu, analizira se primjena načela solidarnosti i bratstva u hrvatskom društvu u vrijeme Federativne Narodne Republike Jugoslavije i Socijalističke Federativne Republike Jugoslavije. Osim rješavanja nacionalnog pitanja pod određenim vidom bratstva, ovaj pojam je bio poiman u duhu komunističke ideologije bratstva i jedinstva jugoslavenskih naroda, a ideologija solidarnosti osobito u obliku samoupravnog socijalizma. Rad, stoga, pokazuje kako je Socijalistička Federativna Republika Jugoslavija imala mnoge oznake totalitarnog sustava koji je bio određen komunističkom ideologijom.
Knjiga Postanka ističe da je Bog stvorio čovjeka na svoju sliku i povjerio mu brigu za svijet da nastavi njegovo djelo stvaranja. Međutim, grijehom je čovjek iznevjerio povjerenu mu zadaću i u svojoj ...oholosti narušio svoj odnos prema Bogu, bližnjemu i prirodi. Paradoksalno je da je čovjek tim činom zapravo ponajviše naštetio samom sebi jer grijeh u sebi uvijek ima razarajuću snagu i po naravi narušava cjelokupne čovjekove odnose. Polazeći od antropologije grijeha, a u svjetlu enciklike Laudato si', u ovom radu želimo pobliže prikazati konkretne grijehe i njihove razorne posljedice. One se očituju u grešnim postupcima prema Bogu, bližnjemu i prirodi, a očituju se, prije svega, kao ekocid, kulturocid, grijeh protiv pravednosti i međugeneracijske solidarnosti, odnosno, općenito kao grijeh protiv ljudske ekologije koji je izravno usmjeren protiv dostojanstva ljudske osobe. Grijesi protiv prirode nisu, naime, ništa manje teški od grijeha protiv Boga i čovjeka. Naprotiv, čine jednu nerazdvojnu cjelinu te se u zadnjem djelu rada posebno ističe važnost ekološkog obraćenja, budući da ga papa Franjo predlaže kao jedini put izlaska iz nastale krize i put kojim se čovjek može izliječiti od slijepe oholosti te na taj način ponovno preuzeti odgovornost za svijet koji mu je Bog povjerio na čuvanje.
The book of Genesis points out that God created man in his own image and entrusted him with the care of the world to continue his work of creation. However, through sin, man failed the task entrusted to him and in his haughtiness infringed his relationship with God, his neighbour and nature. It is paradoxical that by this act, man actually harmed himself the most, because sin always has a destructive force in it and by its very nature destroys all of man's relationships. Starting from the anthropology of sin, and in the light of the encyclical Laudato Si', in this paper we want to take a closer look at concrete sins and their devastating consequences. They are manifested in sinful actions towards God, neighbour and nature, and they are manifested, first of all, as ecocide, culturocide, a sin against justice and intergenerational solidarity, or, in general, as a sin against human ecology that is directly aimed at the dignity of the human person. Sins against nature are no less serious than sins against God and man. On the contrary, they form an inseparable entirety, and in the last part of the paper, the importance of ecological conversion is especially pointed out, since Pope Francis proposes it as the only way out of the present crisis and the way by which man can be cured of blind arrogance and in this way take responsibility for the world again which God entrusted to his care.
The discourse about conscientious objection is becoming increasingly relevant today. Some dispute it, while others see it as the last defense of their beliefs against the onslaught of ethical ...relativism and an increasing number of permissive laws. The paper emphasizes that conscientious objection is an act of faithfulness to oneself, that is, to one’s belief. The dignity of man, created in the image of Good and called to discover the truth, dictates that he discovers the truth in his conscience and makes free decisions that are in accordance with the known truth, that is, his belief. In this context, the fundamental right of every person is self-determination and making decisions in accordance with our beliefs because our actions simultaneously determine our personality. Therefore, conscientious objection cannot be seen as a conflict between believers and non-believers because the requirement to live according to one’s conscience, given that it stems from the very dignity of the person and their nature, binds every person regardless of their worldview. In the end, conscientious objection is not disobedience to the law or some anti-juridical position but an aspiration to express the correct spirit of the law that does not contradict the inalienable rights of the human person. In particular, conscientious objection is not a passive position where we jealously guard our safety and our space of personal freedom; that is a kind of escape from responsibility, refraining from taking action or transferring responsibility to another. Conscientious objection is a renunciation of one’s own comfort and an expression of courage to oppose imposed laws. It is a form of civic responsibility and religious courage to actively stand up for Good and, at the same time, an authentic way of witnessing the value of personal freedom.
U svakom vremenu, pa tako i u ovom današnjem, ljudska radoznalost ne poznaje granica. Čovjek se oduvijek pita: Gdje je Bog? Objavljuje li se on? Daje li neke znakove i ako ih daje, što oni znače? ...Viđenja u Fatimi samo su još više potaknula takve rasprave i pitanja. Je li Gospa zaista govorila u Fatimi? Čovjek je žedan Božje ljubavi i pažnje te mu je svaki pa samo i najmanji znak Božje prisutnosti velika utjeha za budući život. Bog je svoju ljubav objavio preko svojeg Sina, a Sin preko svoje Majke, koja nas neprestano prati na našim putovima. Fatima je dokaz toga. Hrvatski su teolozi na različite načine pokušali doprijeti do razumijevanja fatimskih događaja i Marijinih poruka ljubavi i obraćenja. Svaki od njih je na sebi svojstven način opisao svoja viđenja i razmišljanja o Fatimi i čudesnom dolasku Majke onoga koji je sišao na zemlju zbog sviju nas. U radu se ističu homilije dominikanca Josipa Mlinarića na temu Fatime, koje su do danas ostale nepoznate javnosti. One su prikaz jednog vremena, te svjedočanstvo o tome kako se vjernički puk upoznavalo s vjerom u tajnu Fatime. Zbog jasnoće i boljeg razumijevanja fatimskih objava u djelima hrvatskih teologa osvrnuli smo se na dogmatska promišljanja pape emeritusa Benedikta XVI. o »privatnim« i »javnim« objavama te na njegova tumačenja treće fatimske tajne. Autorica u radu nastoji dati odgovor na pitanje zašto je i zbog kojeg razloga Gospa Fatimska progovorila našem vremenu u određenoj povijesnoj situaciji.
Rezultati dviju održanih biskupskih sinoda o obitelji iz 2014. i 2015. su proklamacija reforme kanonskog postupka za proglašenje ništavosti ženidbe i posinodalna apostolska pobudnica Amoris laetitia. ...Posinodalnom apostolskom pobudnicom nije došlo do promjene u moralnoj teologiji ili nauku o nerazrješivosti ženidbe već je naglasak na promjeni pastoralne djelatnosti Crkve. Sagledavanje konkretne osobe u njezinim životnim okolnostima, danas često u tzv. neregularnim bračnim situacijama, zahtijeva pastoralno razlučivanje te papa Franjo upozorava da se ne smiju izjednačavati sve situacije u kojima se može naći pojedini vjernik. U prvom dijelu rada interpretira se stoga važnost i značenje posinodalne apostolske pobudnice s obzirom na valorizaciju osobne savjesti i njezin odnos prema zakonu. Temeljna načela posinodalne apostolske pobudnice su prihvaćanje, praćenje, razlučivanje i uključivanje te u svjetlu tih načela potrebno je iznaći rješenja za pojedine situacije. Među prvima su argentinski biskupi pastoralne regije Buenos Airesa uputili svećenicima dokument koji sadrži deset temeljnih kriterija o mogućnosti pojedinačnog, kao izuzetak, dopuštanja rastavljenima i ponovno civilno vjenčanima primanje sakramenata pomirenja i euharistije i to samo u slučajevima kada su ispunjeni određeni uvjeti. Međutim, osim o osobnom i pastoralnom razlučivanju može se kao mogućnost promišljati i o sudskom razlučivanju, koje se odvija u postupku proglašenja ništavosti ženidbe, o čemu je riječ u drugom dijelu rada. Pristup crkvenom sudu otvoren je svim osobama bez obzira na to jesu li već u novom građanskom braku ili nisu, a uvjereni su ili dvoje da je njihova kanonsko sklopljena ženidba bila nevaljano sklopljena. Reformom kanonskog postupka naglasak je stavljen na pastoralno djelovanje crkvenih sudova, na predprocesnu ili pastoralnu istragu te novo vrednovanje dokaza.
The results of the two synods of bishops on the family held in 2014 and 2015 are the proclamation of the reform of the canonical procedure for the declaration of nullity of marriage and the Post-Synodal Apostolic Exhortation Amoris Laetitia. The Post-Synodal Apostolic Exhortation has not brought about a change in moral theology or the doctrine of the indissolubility of marriage, but the emphasis is on a change in the pastoral activity of the Church. Looking at a specific person in his/her life circumstances, today often in so-called irregular marital situations, requires pastoral discernment, and Pope Francis warns that all situations in which an individual believer may find himself/herself should not be equated. Therefore, the first part of the paper explains the importance and meaning of the Post-Synodal Apostolic Exhortation regarding the valorisation of personal conscience and its relation to the law. The fundamental principles of the Post-Synodal Apostolic Exhortation are acceptance, guiding, discernment and inclusion, and in the light of these principles it is necessary to find solutions for individual situations. Among the first, the Argentine bishops of the pastoral region of Buenos Aires sent the priests a document containing ten basic criteria on the possibility of individual permission, as an exception, to the divorced and civilly remarried to receive the Sacrament of Reconciliation and the Eucharist, and only in cases where certain conditions are met. However, in addition to personal and pastoral discernment, it is also possible to think about judicial discernment, which takes place in the process of declaring the nullity of a marriage, which is discussed in the second part of the paper. Access to the ecclesiastical court is open to all persons, regardless of whether they are already in a new civil marriage or not, and whether they are convinced, or doubt, that their canonically concluded marriage was invalidly concluded. With the reform of the canonical procedure, the emphasis is placed on the pastoral activity of the church courts, on the pre-trial or pastoral investigation and the new evaluation of evidence.
Današnje suvremeno društvo stavlja nam rješenja mnogih proturječja društvene slike kakva danas vlada. Potrebno je samo malo dublje zahvatiti ispod površine da bi nam se otvorio širi horizont stvarne ...društveno-političke slike. Sastavni dio ljudskog društva jest i pravo, odnosno zakoni, prvo kao običajno pravo, a kasnije kodificirano pravo. U povijesti, možemo kroz pravne norme različitih pravnih sustava promatrati slike društva te kakve je poglede na život, na pravo na život, u konačnici na ljudsko dostojanstvo imala određena civilizacija. Kao postulat ovoga rada svrha je prikazati ljudska prava, ljudsko dostojanstvo i pogled na život, a posebno kroz učiteljstvo Katoličke Crkve, osvrćući se kratko i na učenje u Židovstvu u Tori, na rimsko pravo, te dakako na pozitivne pravne propise i pravne običaje uz slijed razvoja govora o dostojanstvu i pravu na život ljudske osobe, počevši od općeg pogleda na govor o ljudskom životu, preko promišljanja prvih kršćanskih vremena, do govora o dostojanstvu i čovjeku stvorenom na sliku Božju. Govoriti o ljudskim pravima i o dostojanstvu ljudske osobe nije nimalo zahvalna tema. Kroz povijest su ljudska prava i dostojanstvo ljudske osobe uvijek bili kamen spoticanja. U slučajevima takvog poremećaja, a mogli bismo čak reći i grubih povreda ljudskog dostojanstva i ljudskih prava, evanđeoski nauk kao objava koju Katolička Crkva baštini jest ključ u obrani i zaštiti onih koji su slabiji.
Today’s modern society offers us the resolutions to many contradictions of the social image that is present today. Only a bit stronger engagement is needed to open the wider horizons of the real socio-political situation of society. An integral part of human society is both right and law, at first as a custom (common law) and later codified law. In history, we can observe the image of society through the legal norms of different legal systems, and what kind of regards to life, the right to life, and ultimately to human dignity had a certain civilization. As a postulate of this work, the purpose is to portray human rights, human dignity and a view on life, especially through the Teachings of the Catholic Church, with a brief focus on Jewishlearning in the Torah, on Roman law, and of course, on positive law and legal practices along the development of speech about dignity and the right to the human person’s life starting with the general view on speech about human life, through reflection on early Christian times, tothe speech about the dignity, and man created in the image of God. Talking about human rights and the dignity of a human person is not a grateful topic at all. Throughout history, human rights and the dignity of the human being have always been a stumbling block. In the cases of such a disruption, we might even say gross violations of human dignity and human rights; Evangelical doctrine, as a revelation that the Catholic Church inherits, is the key to defending and protecting the weakest ones.
John Rawls is one of the greatest philosophers in the field of moral theory and a representative of moderate liberalism. The main idea behind his work A Theory of Justice, published in 1971, is ...justice as fairness, or rather establishing a society in which social security of each individual would be guaranteed, with special emphasis on the care of those who are less privileged (social principle). In forming his moral theory he leans on Kant a great deal, on the tradition of the social contract, and he places the deontological moral against the utilitarian (teleological) one. The fact that in his theory he included a number of virtues typical of the Judeo-Christian tradition – fairness in choosing the principles of a just society, dignity of every human, the original position which means an ideal position (the Garden of Eden), the social principle (poor Lazarus), emphasizing mutual agreement (Babylon or Pentecost) – has encouraged a lively discussion among theologians. The absence of metaphysics, the fact, that these virtues are present in Rawls’ liberal theory in their secularised form, points to a certain ambiguity or even contradiction: on the one hand, it means a certain search within the liberalism itself (in a way scared of itself), while on the other hand liberalism with its method and starting points denies the possibility of recognizing certain virtues and their arguments.
Mladi ljudi nerijetko su objekt promišljanja starijih. Često podliježu njihovom analiziranju, promišljanju i poučavanju. Ovdje svakako ne isključujemo i (ne)potrebno kritiziranje. No je li kritiziranje i analiziranje i danas prihvatljiv način pristupanja mladim ljudima? Mišljenja smo kako svakoj konstruktivnoj kritici s ciljem poučavanja mladih osoba utemeljenoj na analizi i promišljanju nužno prethodi ono na što nas papa Franjo tijekom svog pontifikata poziva – slušanje. Time je i ovaj rad išao u tom smjeru – slušati i osluškivati glas i riječ mladih ljudi, a sve s ciljem kako bi im se služilo na ispravan i cjelovit način, tj. da u njima vjera, kako govori sv. Pavao u Poslanici Efežanima, raste do spoznaje Sina Božjega, a oni rastu do mjere uzrasta punine Kristove (usp. Ef 4,13‑14). Kroz te riječi Crkva traži svoj put do susreta s mladim ljudima i služenja Radosne vijesti kao osnovne zadaće povjerene joj od Uskrslog Krista.
Na temelju Papinih okružnica “Radujte se” i “Istražujte”, objavljenih prigodom obilježavanja Godine posvećenog života, članak prikazuje zauzeto življenje poziva na svetost evanđeoskom radikalnošću; ...ona je pridržana svima, ali redovnici slijede Gospodina na poseban način, na proročki način. Članak je podijeljen je u tri dijela. U prvoj točki polazi se od pitanja duhovnih zvanja kao polazišta u promatranju posvećenog života. S obzirom na utvrđeno stanje u pogledu duhovnih zvanja čini se kao da se nekim automatizmom pretpostavlja život redovništva u budućnosti. Druga točka govori o općem pozivu svakog kršćanina na svetost. U dogmatskoj konstituciji Lumen Gentium potvrđeno je teološko načelo općeg poziva na svetost. Na putu svetosti papa Franjo naglašava put Kristova križa. Kada ispovijedamo Krista bez križa, nismo Gospodinovi učenici, tada smo svjetovni. Evanđeoski savjeti u svjetlu križa Kristova uzdižu ljudsko dostojanstvo. Treća točka pobliže objašnjava govor o Evanđelju kao srži i temelju u životu Bogu posvećenih osoba i životu Crkve. Evanđelje sa sobom uvijek nosi elemente protivnosti, te stoga u našim životima moramo prigrliti malenost kao vrijednost, jer život Bogu posvećenih osoba u sučeljavanju je s modernom kulturom.
Aluminium (Al) exposure may affect the liver of experimental animals. This investigation aimed at evaluating morphological changes in rat liver after a single high dose of Al (as metallic powder ...suspension). A total of forty female Wistar rats were divided in one exposed and one control group, 20 rats each. The exposed rats received 0.5 mL of sterile physiological suspension of fine Al powder in the concentration of 100 mg mL-1 intraperitoneally (50 mg Al per rat). After 7 weeks all animals were killed (by exsanguination from the abdominal aorta in ether anaesthesia). Liver aluminium was analysed using electrothermal atomic absorption spectrometry. For light microscopy the liver tissue was stained with hematoxylin and eosin, and for histochemical analysis with aurin threecarbocsillic acid (aluminon). Liver Al level was markedly higher in the exposed (37.1 microg g-1) than in control rats (0.71 microg g-1). The exposed rats showed crystalloid Al inclusions in the capsular, subcapsular, and portal liver tissue. The basic liver structure remained intact. Slightly multiplied bile ductuli were found in 16 of 20 exposed and in 8 of 20 control rats. Three exposed rats had mycrovesicular steatosis. The peritoneum and Glisson's capsule showed strong macrophage infiltration and a foreign-body-like reaction with multiple giant macrophages containing Al crystalloid inclusions. Although this reaction was a defense against the metal, some Al passed this barrier and entered the liver tissue, exerting toxic effects in bile ductuli and hepatocytes.
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