Na koncu drugog i ulaskom u treće tisućljeće narodi što nastanjuju zapadni civilizacijski krug sve su otvorenije sučeljeni u pogledu stanja religioznosti s trima gotovo posve oprečnim usmjerenjima: ...prvo, koje nastupa sa snažnim i neprekidnim porastom sekularizacije crkvene vjere; drugo, koje se ogleda u nagloj i neočekivanoj pojavi nove religioznosti s njezinim sakralnim pokretima, zajednicama, sljedbama i idejama; konačno, treće, koje se očituje u prijetećem naletu fundamentalizma i konzervativizma u mnogim velikim svjetskim religijama.
In modern Croatian society the first ideologies appear at the beginning of the twentieth century. The Catholic-ecclesiastical ideology could be considered the first, and it is connected with the name ...of Bishop Mahni~ and the establishment of the Croatian Catholic Movement; the second ideology would be the liberal-bourgeois one, associated with the liberal literary critic Marjanovi} and the appearance of Modernism in literature. The third ideology could then be called the Marxist-Communist ideology and would relate to the Second Congress of the Yugoslav Communist Party in Vukovar and its rigid and dogmatic viewpoints. It is certain that the almost simultaneous occurrence of all three converse and oppositional ideologies was cause for their even greater homogeneity and mutual opposition.
Prikazati sto godina života katolika u Hrvatskoj nije lak i kratkotrajan zadatak. Njega pripremaju naraštaji. Tom se pothvatu u ovom trenutku isprečuju tri stvari: nedostatak sustavno sređene ...povijesne građe, predrasuda da je stajalište katolika bilo uvijek jedinstveno i neprikladnost da iz današnjih vidika osuđujemo ili hvalimo vjernike prošlih vremena. Uza sve to, neka je prosudba moguća, ali više kao prijedlog nego čvrsti znanstveni zaključak. Pretpostavljamo da se mogu uglaviti ove prekretnice: dovršenje narodnog osamostaljenja u Austro-Ugarskoj Monarhiji; stvaranje prve Jugoslavije i življenje u njoj; uspostava Nezavisne Države Hrvatske i njezin slom; ustroj druge Jugoslavije i oblikovanje komunističkog poretka; raspad tog komunističkog poretka, rat, ostvarenje državnosti i postkomunistički problemi. U svakoj od tih prekretnica djelatno su sudjelovali hrvatski katolici, bez obzira na to jesu li se protivili događajima ili su pomagali njihov dolazak. Pokušava se proniknuti u misao i držanje onodobnih katolika u tim prekretnicama, više da se izvuku pouke nego da im se sudi. Poslije povijesne razine tih prekretnica slijedi rasprava o njihovoj političkoj razini, a iskazuje se potanje kao sukob između autoritarizma i demokracije. Na društvenoj razini pak sukob se između autoritarizma i demokracije - a pod utjecajem povijesnih prekretnica - očituje kao sudar tradicije i moderniteta. U oba ta slučaja katolici su stajali na strani svih odabira, pravdajući svoj izbor razlozima svojega kršćanstva.
Sljedeća razina prekretnice je ideološka. U tijeku sto godina XX. stoljeća hrvatski su katolici susreli tri različite radikalne ideologije: liberalizam, komunizam i nacizam. Prema njima su se nejednako ponašali, iako su u teoriji sva tri gledišta odbacivali i osuđivali. Konačno, na religijskoj razini zbio se samo jedan događaj koji se može nazvati prekretnicom: Drugi vatikanski sabor. Kad ga se dobro razmotri, taj peti događaj zacijelo u mnogome protuslovi svim prethodnim prekretnicama: onim na povijesnoj, političkoj, društvenoj i ideološkoj razini. Zato je sto godina katoličanstva u Hrvatskoj puno pouka i značenja koji dolaze do izražaja u uspoređivanju svih prekretnica. Stoga potreba da se suoči katolicizam hrvatskog podneblja - izrastao na povijesnim, društvenim, političkim i ideološkim kontroverzama - s onim tipom katolicizma u koji nezadrživo ulazimo priključkom na svjetske i europske trendove mišljenja i ponašanja.
There is no doubt that we have witnessed in our time the awakening of fundamentalist forms of religiousness in the world. Violence, intolerance, cruelty, war and death have flourished under the holy ...banners and blessings of the Church. Therefore, sociology has every right to reconsider the causes of such phenomena,
although history is well-acquainted with them and indisputably confirms them. of all sociological schools of thought, the functionalist theory was most convincing, for it deemed that the effectiveness of politics is all the greater if it is covered by religious interpretation. However, that particular school overlooked the equalization of politics and religion, i.e. the loss of their specific identities. Thus the emergence of the biological theory of holiness - according to the works of E.O. Wilson and 5.5. Acquaviva - which defines religion as the most successful strategy for surviving and outliving the human race. In this theory, the main role of conveyor is played by religious memory, as a result of which the abuse of such memory by politics often looms in the background of current political intolerance.
The encounter of Christianity and liberalism begins with the creation of the modern world, with the Enlightenment movement and the political act of the French Revolution. Christianity has, in all ...three of its forms - as Catholicism, Protestantism and the Orthodox creed - been confronted in different ways with this great global ideology, which stands at the source of all social change and phenomena in the last three centuries. But it was the Catholic Church that had the most turbulent relationship with liberalism. At first it had completely rejected and sternly convicted liberalism. However, in the period of the Second Vatican Council the Church started taking a more conciliatory viewpoint. In the third and the most recent of periods, new
signs of intensifying and deepening the conflict between the Catholic Church and liberalism can be observed, where the latter assumes the form of postmodernism. In contrast to Catholicism, Protestantism has from the very beginning found a mutual understanding with liberalism.
DRUŠTVO, RAT I RELIGIJA Jukić, Jakov
Društvena istraživanja,
1994, Letnik:
3, Številka:
10+11
Journal Article
Recenzirano
Odprti dostop
Although war and religion represent some of the most common phenomena of mankind, we know little or almost nothing about their origins. However, sociological and ethnological schools took completely ...opposite stands towards these phenomena right from the beginning of their work. One of them claimed that in pre-
-historic era, there had been an idyllic state without warfares, with a man of extraordinary goodness and faith in the monotheistic Highest Being, while the other one imagined that at the beginning of times there was a general warfare mess, human cruelty and cannibalistic agnosticism. Lately, there has been an appeasement
of the ideological oppostitions, so the origin of war and religion is being discussed in a more moderate way and without exclusivisms. The roles of war and religion change with the distribution of work and state constitution. In the first period, war was
conceived as a big religious ritual with all the belonging ceremonies. In the second period - the one of the state and distribution of work - religion serves the military vocations and enterprises arranging the initiation test of the future soldiers.
Na koncu drugog i ulaskom u treće tisućljeće narodi što nastanjuju zapadni civilizacijski krug sve su otvorenije sučeljeni u pogledu stanja religioznosti s trima gotovo posve oprečnim usmjerenjima: ...prvo, koje nastupa sa snažnim i neprekidnim porastom sekularizacije crkvene vjere; drugo, koje se ogleda u nagloj i neočekivanoj pojavi nove religioznosti s njezinim sakralnim pokretima, zajednicama, sljedbama i idejama; konačno, treće, koje se očituje u prijetećem naletu fundamentalizma i konzervativizma u mnogim velikim svjetskim religijama.
Although it may seem that between the new religiosity & ecology, there are no deeper ideological connections & similarities, the situation is quite the opposite. Both movements stem from the same ...matrix: postmodernism. Because of this, one can speak about two faces of the same issue. Such an example offers the Seventh Day Adventist Church, which addresses ecological matters. The second example is apocalyptic communities, which for the most part came into existence in France. The third example is new religious movements; described here are the movement of the guru Bhagwan Shree Rajneesh; the International Society for the Consciousness of Krishna; & the groups around the spiritual leader Sai Baba. The fourth example mixes premodern & postmodern conflicts, as is the case with the ecological sect, Mandarom, recently founded in France. Finally, the fifth & most developed form of religious relation with ecology is the New Age movement. The paper ends with the ideas of A. Naess's "deep ecology" & those of W. Fox, which attempt to connect the deep ecological philosophy with scientific results of transpersonal psychology. 35 References. Adapted from the source document.
Iako se može učiniti da između nove religioznosti i ekologije nema dubljih idejnih povezanosti i sličnosti, pokazuje se posve suprotnim. Dapače, oba pokreta proistječu iz iste matrice: ...postmoderniteta. Zato se može govoriti o dva naličja istog problema. Takav se primjer može naći u Adventističkoj Crkvi Sedmoga Dana koja tematizira ekološke sadržaje. Drugi primjer odnosi se na apokaliptičke zajednice nastale posebice u Francuskoj. Treći primjer pisac nalazi u novim religijskim pokretima. Za ilustraciju toga fenomena pisac opširno opisuje tri nova religiozna pokreta: gurua Bhagwan Shree Rajneesha, Međunarodnog društva za svijest Krišne i skupina okupljenih oko duhovnog vođe Sai Babe. Četvrti primjer miješa predmodernističke i postmodernističke sukobe u slučaju ekološke sekte aumista pod imenom Mandarom koja je nedavno ustanovljena u Fran¬cuskoj. Konačno, peti i najrazvijeniji oblik religijskog tematiziranja ekologije, pisac nalazi u pokretu New Agea. Na kraju je prikazana misao A. Naessa o »dubinskoj ekologiji« i W. Foxa o pokušaju spajanja spomenute dubinske ekologije sa znanstvenim rezultatima transpersonalne psihologije.
Ideologija i religija Jukić, Jakov
Crkva u svijetu,
06/1997, Letnik:
32, Številka:
2
Journal Article
Odprti dostop
According Marxist point of view religion was firstly determined
as alienation, and then as ideology. It has been interpreted and
kept stimulating economy and its interests, so it does not belong
in ...the basis but in the superstructure of the community. Once
destined in this way, religion ceased to be subject of the special
interest of Marxist criticizm, which turned to the society, politics
and economy. However, there is one current in Marxism - F.
Engels, A. Gramsci, L. Goldmann and E. Bloch - which emphasizes
ppposing characteristic of religion, not only its role of opium and
deadening of revolt of the poor and robbed, though insufficient
measure, because to them religion has never been independent
factor of the social development. Because of that Marxist criticism
of religion succombs triplicate judgement. Inspite of these justified
pieces of criticism, derives that Marxist conception of ideology - if
we eliminate from it eschatologycal components of the secular
religion - may be useful in discovering false conscience in the
postmodern societies. Since the postcommunist societies still are
that in great degree, would not be wrong to use criticism of ideology
in the reviewing and explanation of the mentioned system. Besides
also Christian historical religions have brought many and obvious
traces and signs of ideology, so from them we have to set off. In
that sense criticism of ideology - on the Marxist trače - has not
become antiquated, and neither untopical.
