U ovom radu biće predstavljena ženska lična imena iz rukopisne knjige Pomenik manastira Krke (XVII‒XIX vek), koja se pod signaturom Krka 57 čuva u Muzeju Srpske pravoslavne crkve u Beogradu. ...Istraživanjem ćemo obuhvatiti sva ženska lična imena, uključujući i ona koja su se našla zapisana na marginama listova i na unutrašnjim stranicama korica. Cilj rada jeste analiza korpusa navedenih imena i utvrđivanje njihovih glavnih odlika ‒ motivacije i odnosa između imena hrišćanskog i slovenskog porekla. Na kraju rada biće dat abecedni registar ličnihih imena iz Pomenika.
U članku se objašnjavaju osnovne značajke biblijske mudrosti. U Bibliji je mudrost predstavljena kao skup pravila za ispravne i pravedne odnose u zajednici Božjih stvorenja. Biblijska mudrost je stav ...u dijalogu sa stvorenim svijetom i očituje se kroz niz upozorenja i uvida koji vode ljude prema kvalitetnom i dugoročno održivom životu u skladu s prirodnim okolišem. Poduzeto istraživanje odabranih tekstova mudrosne literature (Sir 16,26 - 17,14 i Mudr 11,24 - 12,1) otkriva da je biblijska mudrost istodobno teološka, antropološka i ekološka - ona vodi ka spoznaji Boga i svijeta kao mjesta Božje manifestacije, a u konačnici i spoznaje čovjekovih zadataka u svijetu. Kao Božje stvorenje me u ostalim stvorenjima, čovjek je odgovoran za održavanje reda i harmonije u svojem odnosu s Bogom i drugim stvorenjima. Zaključeno je da mudrost ne podrazumijeva kognitivno razumijevanje pravila samo vjerske odanosti i odgovornosti prema Bogu nego također zahtijeva vjersku obvezu održavanja skladnih odnosa s drugim stvorenjima. Literatura biblijske mudrosti pretpostavlja da se mudar ljudski život očituje u praktičnim djelima sklada s okolinom u kojoj čovjek živi.
The article elaborates on basic traits of Biblical wisdom. In the Bible, wisdom has been presented as a set of rules aimed at right and just relations within the community of God's creatures. The Biblical wisdom is an attitude in dialogue with the created world that manifests itself through a series of warnings and insights that lead towards a better and, in the long -term, sustainable life in harmony with the natural environment. This study of selected texts of wisdom literature (Sir 16:26 - 17:14 and Wis 11:24 - 12:1) reveals that the Biblical wisdom is at the same time theological, anthropological, and ecological wisdom; it leads one towards knowledge of God and the world as the place of God's manifestation and towards knowledge of human being's tasks in the world. As a Divine creature among other creatures, the human being is responsible for maintaining order and harmony in his/her relation with God and other creatures. The article reaches the conclusion that wisdom does not presuppose a cognitive understanding of rules of religious loyalty and responsibility towards God, but demands also a religious commitment to maintaining harmonious relations with other creatures. Literature of the Biblical wisdom presupposes that a wise human life manifests itself in practical works of harmony with the environment in which human being lives.
The paper presents the terms for picturebook used in dictionaries of the Croatian language since the appearance of the first translation of the German term “Bilderbuch” in the middle of the ...nineteenth century. An attempt is made to reconstruct the path taken by the translations of the German term and the presence of each of the terms in Croatia at the time. By researching the Croatian-German dictionaries of the period, the dates of the first appearance of the term and its Croatian equivalents are established.
Posljednja dva poglavlja Knjige Otkrivenja donose nam čuveni prikaz novog grada Jeruzalema. Dok se s jedne strane divimo ljepoti toga prikaza, istodobno smo uistinu i zbunjeni te se pitamo koji bi ...bio smisao takvog prikaza (usp. Otk 21–22). Naravno, uzimajući u obzir književnu vrstu Knjige Otkrivenja te njezin simboličan govor dolazimo na neki način do mogućeg odgovora o smislu i značenju prikaza novog Jeruzalema u Knjizi Otkrivenja. Međutim, opis novog grada Jeruzalema ipak nas dovodi i pred temeljno pitanje o tome je li prikaz novog grada Jeruzalema u Knjizi Otkrivenja utopija ili realnost? Stoga autor u ovom radu, uzevši u obzir novija istraživanja ove apokaliptičke knjige, nastoji na sveobuhvatan način pristupiti iznalaženju odgovora na pitanje o realitetu prikaza novog grada Jeruzalema u Knjizi Otkrivenja.
The two final chapters of the Book of Revelation introduce the famous account of the new city of Jerusalem. While, on the one hand, we admire the beauty of this depiction, at the same time we are truly confused and wonder what the meaning of such a presentation would be (cf. Rev 21-22). Indeed, taking into account the literary genre of the Book of Revelation and its symbolic discourse, we come to a possible answer in some way about the intent and meaning of the depiction of the new Jerusalem in the Book of Revelation. However, the description of the new city of Jerusalem still presents us with the fundamental question – is the depiction of the new city of Jerusalem in the Book of Revelation a utopia or reality? Therefore, the author of this article, taking into account the recent research of this apocalyptic book, seeks to comprehensively approach the answer to the question about the reality of the depiction of the new city of Jerusalem in the Book of Revelation.
Knjiga o Tobiji napisana je oko 3. st. pr. Kr. Kanonskom je smatraju katolici i pravoslavni, a protestanti i Židovi ne. Pripovijest nije historijska, nego fiktivna, vrlo dinamične fabule, pri čemu ...sadrži brojne pouke u starozavjetnom duhu, napose deuteronomističke teologije. Brak joj je središnja tema, a ideal braka predstavlja tjelesna čistoća, borba protiv požude, vjernost, monogamnost i trajnost ženidbenog saveza. Na više mjesta prikazuje se kako su ljubav, privrženost i obzirnost nužni za uspješan brak. Važan je uvjet i endogamnost ženidbe, kako bi supružnici lakše sačuvali i prakticirali vjeru. Na koncu se molitva – kao izraz povjerenja u Boga – postavlja kao temelj braka čija svrha nadilazi erotsku i prokreativnu funkciju, a ističe se važnost posvećivanja. Knjiga o Tobiji tako u zabavnom obliku čitatelju nudi moralnu pouku koja se nadovezuje na biblijski moral.
Tobit was written around the third century B.C. It is considered canonical by the Catholics and the Orthodox believers, but not by Protestants and the Jews. The story is not historical but fictional, with a very dynamic narrative, containing numerous lessons in the spirit of the OT, particularly those relating to Deuteronomy theology. The central theme of the book is marriage and the ideal marriage is portrayed in terms of physical purity, struggling against lust, faithfulness, monogamy, and the permanence of the marriage covenant. It is pointed out in many places that love, fondness, and consideration are necessary for a successful marriage. Another important condition is the endogamy of marriage, so that the spouses would be able to keep and practice their faith more easily. And finally, prayer as the expression of trust in God is posited as the foundation of a marriage which purpose transcends the erotic and procreative functions and emphasis is also placed on the importance of consecration. So in a fun way, Tobit offers a moral lesson which ties in with Biblical morality.
The 2020 earthquakes that struck the City of Zagreb and the areas of Sisačko-moslavačka, Karlovačka, Zagrebačka and Krapinsko-zagorska counties have resulted in damages of approximately 17 billion ...euro that must be repaired as quickly as possible. The Reconstruction Act envisages various forms of reconstruction the execution of which is dependent on an accurate and complete state of title, irrespective of whether such reconstruction is financed by public or private funds. The current state of the land register presents itself as inadequate, essentially jeopardizing reconstruction, for numerous reasons. The incongruence between the land register and the land cadaster makes it impossible to accurately publish property rights over land because the land registration system is dependent on current cadastral data. Land registration renewal proceedings, in progress today, are belated by decades, making them so much more complex due to continuing urban development and legal transactions that were remained uninterrupted by a dated land record. The socialist era in property law has during its various stages led to quick unrecorded mass transfers in the form of socializing land and creating new property rights over socially owned land that were only partially recorded in the land register, both due to inactivity of the governent and due to proactive measures of preventing registrations under spatial planning, building, and tax regulation that all unnecessarily involved the land register in the system of monitoring the application of public law. In the transitional period characterized by the transformation of social ownership and restitution property law changes were also unrecorded, occurring by way of a myriad of complicated and segmented provisions, while processes that would have resulted in an “orderly“ state of land records, such as expunging social ownership and the unification of land records, determining co-ownership shares for condominiums, linking land registers and deed registers, and renewing land registers, were absent or slow-paced. Concurrently, unrecorded transfers and universal successions were present during this entire period, causing multiple transfers and making it more difficult to determine an unbroken legal chain in transferring ownership. The starting point of the amended Reconstruction Act—that public financing is the answer to existing clouded title—is incorrect because co-owner participation is necessary for deciding to proceed with reconstruction, for initiating requisite proceedings, and for participating in the reconstruction by concluding and satisfying construction or reconstruction contracts. Even though the Reconstruction Act facilitated decision-making in co-ownership by modifying the requisite majority, the fundamental question of who participates in the majority or minority has remained open, and insufficient thought has been given to the position of other property right holders. This problem also reflects itself on the procedural pane in terms of determining the eligibility of the filing party i.e., its procedural role as party to the proceedings. Even though a determination of ownership is available under the provisions on preliminary issues, in most cases it will not result with a solution due to the incongruence of the land register and the land cadaster, and particularly not in case of unrecorded transactions. Similar problems may arise in litigation and in special correction proceedings, especially in complex cases where unrecorded transfers coincide with universal successions. Land registration renewal, carried out sua sponte, presents itself as the only systemic solution that can bring about reasonably final results grounded in an equitable finding of the court. Even though this solution is not ideal, itself being prone to certain ambiguities and objections, it is currently the only available legal tool for resolving clouded title cases en masse. Alternative legal models grounded in deviations from the principle of public faith of registration have demonstrated a limited application and problems of borderline constitutionality, while models grounded in sequestration are insufficiently developed.
U radu je iznesen povijesni prikaz metafizika uma od Aristotela do svetog Tome Akvinskog. Sve te metafizike uma predstavljaju, kako je nedvojbeno pokazano, razradu općih metafizičkih počela dotičnih ...autora primijenjenu na ljudsku dušu, a čija je bitna vlastitost sposobnost umnog spoznavanja koja ne može biti plod samo tjelesnih organa, kao što je Aristotel ustvrdio.Budući da u svih autora opća metafizička počela u bitnome izražavaju njihove svjetonazore, posljedično je i poimanje uma i duše ovisno o dotičnim svjetonazorima. Tako, filozofi antike čiji svjetonazor nije uključivao pojam stvaranja nisu uspjeli objasniti nastajanje i osobnu besmrtnost duše. Nadalje, filozofi islama čiji svjetonazor pripisuje svako djelovanje u kategorijalnom redu Bogu, nisu uspjeli objasniti kako je ljudsko umno shvaćanje vlastiti umni čin svakog pojedinog čovjeka, a što je nužno kako slijedi iz Aristotelovih argumenata. Konačno, kršćanski filozofi čiji je svjetonazor baštinio pojam stvaranja i priznavao relativnu autonomiju stvorenja, uspjeli su filozofski objasniti kako porijeklo i besmrtnost svake pojedinačne duše, tako i njeno individualno umno djelovanje.Dvije kršćanske metafizike trinaestog stoljeća, jedna metafizika bîti svetoga Bonaventure i druga metafizika bitka svetog Tome Akvinskog, posljedično su formirale i dvije kršćanske metafizike duše i uma: onu Serafskog naučitelja koja zbog univerzalnog hilemorfizma nije uspjela opisati nematerijalnost uma, koju je nužno potvrditi slijedom Aristotelovih argumenata, te onu Anđeoskog naučitelja, jedinu do početka četrnaestog stoljeća, koja je u skladu s Aristotelovim argumentima za nematerijalnost uma uspjela argumentirano opisati individualno porijeklo i nepropadljivost duše.
This paper presents historical account of the metaphysics of mind from Aristotle to St. Thomas Aquinas. All these metaphysics of mind represent, as has been undoubtedly shown, elaboration of general metaphysical principles of respective authors applied to the human soul, whose essential singularity is the ability of mental cognition, which cannot solely be the fruit of bodily organs, as Aristotle asserted.Since the mentioned general metaphysical principles, featured and present in all authors of this period, essentially express their worldviews (Weltanschauung), consequently the notion of mind and soul also depends on the respective worldviews. Thus, the philosophers of antiquity, whose worldview did not include the concept of creation, failed to explain the creation and individual immortality of the soul. Furthermore, the philosophers of Islam, whose worldview attributes every action in categorical order to God, failed to explain that human mental understanding is a mental act of each individual person, which is necessary, as follows from Aristotle's arguments. Finally, Christian philosophers, whose worldview contained the concept of creation and acknowledged the relative autonomy of creatures, were able to philosophically explain both the origin and immortality of each individual soul, as well as its individual mental activity.Two Christian metaphysics of the thirteenth century, one metaphysics of essence (essentia) of St. Bonaventure and the other metaphysics of act of being (esse) of St. Thomas Aquinas, consequently formed two Christian metaphysics of the soul and mind. The first one was of the Seraphic teacher which, due to universal hylemorphism, failed to describe the immateriality of the mind, which must be confirmed following Aristotle's arguments. The second one was of the Angelic teacher, the only one until the beginning of the fourteenth century, which, in accordance with Aristotle's arguments for immateriality of the mind, managed to describe the individual origin and incorruptibility of the soul in an argumentative manner.
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