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Ideja o humanom obrazovanju njemačkog filozofa religije Bernharda Weltea, koju izlaže u svojem spisu Zur Idee einer humanen Bildung aus christlichem Geist1 i o kojoj se govori u zborniku o Kršćanskom ...odgoju i obrazovanju danas, od središnje je važnosti za razumijevanje njegove misli o Bezuvjetnom kao Tajni koja nas sve nadilazi. Postavlja se pitanje: Kako će čovjek odgovoriti toj Tajni, s obzirom na odgovornost koju ima prenoseći odgojne i obrazovne ciljeve na drugoga koji od njega ima učiti? Škole, sveučilišta, obrazovne i odgojne ustanove suočavaju se s velikim izazovima zbog društvenih i tehničkih promjena. Istodobno su se ponovno pojavila osnovna pitanja ljudskog obrazovanja i odgoja: Što je zapravo obrazovanje i odgoj ljudi? Tko je obrazovana osoba? Koje su karakteristike dobre škole? Za kršćane se ta pitanja ponovno nameću s obzirom na specifičnosti kršćanskog obrazovanja i odgoja te njegove posebne izazove u našem vremenu. U zaključnom dijelu, na temelju prethodnih spoznaja, autorica promišlja uz Welteovu pjesmu o onome što nam je činiti kako bi odgojni proces i obrazovanje zadobili humani karakter koji će biti utemeljen na kršćanskom duhu.
The idea of human education by the German philosopher of religion Bernhard Welte, which is outlined in Zur Idee einer humanen Bildung aus christlichem Geist (=Gesammelte Schriften I/4) On the Idea of a Humane Education from a Christian Spirit (=Collected Writings I/4), and which is also elaborated in the miscellany Christian education and schooling nowadays, is of the uttermost importance in understanding his thoughts on the Unconditional as a Secret which transcends everything. It is the matter of how one can formulate a response to this Secret, taking into consideration the responsibility one has in transmitting pedagogical and educational objectives to others, which they will have to learn from him/her. Schools, universities, pedagogical and educational institutions have been facing great challenges arising from the social and technical transformations. At the same time, some elementary questions about the human education and schooling have reemerged: what is actually education and schooling of people? Who can be named an educated person? What are the characteristics of a good school? For Christians, all these issues are again in vigour because of the specific conditions of Christian education and schooling, having in mind all the precarities this type of education has to face in our times. In the concluding part, on the basis of the previous knowledge, the author contemplates, alongside Welte’s poem, about what we should do so that the education and the pedagogical processes might gain the human character which will be based in the Christian Spirit.
Autor ovog rada prikazuje razvoj teologije kršćanskog Rima u prvim stoljećima putem misli nekih od najvažnijih autora i teoloških sustava. Svjestan pluralizma mišljenja i koncepcija koji su ...obilježavali teologiju kršćanskog Rima, ograničava se samo na neke od najvažnijih tekstova. Rad je podijeljen u nekoliko točaka koje su utjecale na razvoj teološke misli u glavnom gradu Rimskog Carstva te na hijerarhijsko uređenje prvotne Crkve u Rimu. Nakon toga autor stavlja naglasak na glavne točke rimske teologije u prva tri stoljeća preko najvažnijih tekstova koji su obilježili taj razvoj teološke misli.
The author of this paper presents the development of the theology of Christian Rome in the first centuries through the thought of some of the most important authors and theological systems. Thus, aware of the pluralism of opinions and conceptions that characterized the theology of Christian Rome, he confines himself to only some of the most important texts. The work as such is divided into several points that influenced the development of theological thought in the capital of the Roman Empire, then the hierarchical organization of the original Church in Rome. The author then places emphasis on the main points of Roman theology in the first three centuries through the most important texts that marked this development of theological thought.
U članku autor problematizira i utvrđuje krajnji smisao Erazmova Kršćanskog vladara koji je Erazmo priredio kao priručnik o kršćanskom odgoju za tada mladog kralja Karla V. Habsburškog. Članak je ...podijeljen na tri cjeline, odnosno na tri poglavlja te sveukupno na sedam manjih potpoglavlja; njih pet manjih odnose se na drugu cjelinu, a preostala dva na treću cjelinu. Ukratko, u prvoj cjelini govori se o konačnom idealu Erazmova kršćanskog vladara, u drugoj cjelini o Erazmovoj kršćanskoj filozofiji odgoja te naposljetku, u trećoj cjelini, o habitusu kršćanskog vladara. Temeljitom razradom Erazmova Kršćanskog vladara, na osnovi konkretnih i provjerenih te argumentiranih razloga, autor u članku utvrđuje kako je Erazmovo promišljanje odgoja u svojstvu kršćanske filozofije odgoja, definitivno usmjereno na odgoj vladara u kršćanskoj etici ljubavi i vrline, na vladanje za opće dobro političke zajednice.
In the article, the author problematizes and establishes the ultimate meaning of Erasmus’ The Education of a Christian Prince, which Erasmus prepared as a manual on Christian education for the then young King Charles V of Habsburg. The article is divided into three parts or three chapters and a total of seven smaller chapters; five smaller chapters refer to the second unit, and two smaller chapters to the third unit. In short, the first part talks about the final ideal of Erasmus Christian sovereign, the second part talks about Erasmus Christian philosophy of education, and finally the third part talks about the necessary habitus of a Christian sovereign. By thoroughly elaborating Erasmus Education of a Christian Prince, on the basis of concrete and verified and argued reasons, the author finds in the article that Erasmus’ reflection on education as a Christian philosophy of education, definitely focused on educating sovereigns in the Christian ethics of love and virtue, aimed at governing the common good of the political community.
Odgoj vjere ima svoje specifičnosti i zakonitosti. U ovom se radu taj odgoj promatra pod vidom proročkog odgoja, počevši od obiteljskog odgoja duhovnosti preko socijalne i političke dimenzije odgoja. ...Proročka dimenzija odgoja vjere u ovom je radu analizirana u tri koraka. U prvom se predstavljaju neki temeljni elementi odgoja vjere u obiteljskom kontekstu. Polazeći od definicija odgoja vjere, preko obitelji kao temeljne odgojne zajednice u kojoj se događa vjera, analizira se izgradnja stava vjere kao proces koji obuhvaća cjelovitu osobu. Očitovanja vjerničkog stava obilježena su kulturnim i povijesnim naslijeđem te društveno-kulturnim uvjetima, koji su nerijetko i zapreke na putu vjere. Zbog toga se u drugom poglavlju iscrpno analiziraju komponente, uvjeti i pretpostavke ranoga duhovnog odgoja djeteta u obitelji. U trećem dijelu propituju se i naznačuju neki najznačajniji elementi proročkog odgoja, osobito u dimenziji osobnog, socijalnog i političkog odgoja.
Cilj je rada osvijetliti odgojno poslanje roditelja i njihovo pastoralno djelovanje u Crkvi i društvu kroz kršćanski odgoj vlastite djece. To poslanje ima svoje duboko teološko i učiteljsko ...utemeljenje. Naše razmatranje započinje prikazom poslanja roditelja kao vjernika laika. Svim vjernicima laicima Crkva je uputila opći poziv za aktivno sudjelovanje u pastoralnom poslanju u Crkvi da budu sol zemlje i svjetlo svijeta te da poput radnika u vinogradu u svom svakodnevnom životu posvećuju svijet. Obitelj tu ima važnu ulogu u svijetu. Svoj identitet otkriva u Presvetom Trojstvu i temelji se na sakramentalnom braku te kao kućna Crkva živi iskustvo ljubavi i zajedništva, što prenosi svojoj djeci. Roditelji imaju neotuđivo pravo odgajati svoju djecu sukladno vlastitim moralnim i vjerskim uvjerenjima, promičući dobrobit djeteta. Cjelovit odgoj za zrelu osobu uključuje i kršćanske i općeljudske vrjednote koje se isprepliću. Važno je da Crkva svojom pastoralnom brigom pruži braku i obitelji punu podršku u njihovu poslanju kršćanskoga odgoja vlastite djece, kojim oni doprinose razvoju i stvaranju budućnosti i Crkve i svijeta.
The aim of the paper is to illuminate the educational mission of parents and their pastoral activity in the Church and society through Christian upbringing of their own children. This mission has its deep theological and magisterial foundations. Our reflection starts with a depiction of the parents’ mission as lay believers. The Church has launched a general call to actively participate in the Church’s pastoral mission and to be the salt of the earth and the light of the world, and to sanctify the world in their everyday life as workers in the vineyard. Here the family plays an important role in the world. It reveals its identity in the Holy Trinity and is based on the sacramental marriage, and as a domestic Church it lives the experience of love and communion which it then relays to its children. Parents have the inalienable right to raise their children in accordance with their own moral and religious beliefs by promoting the welfare of the child. Integrated education for a mature person includes both Christian and universal human values that intertwine. It is important that the Church, through its pastoral care, offers the marriage and family a full support in their mission of Christian upbringing of their own children, thus supporting their contribution to the development and creation of the future both for the Church and the world.
This paper analyses the formation of power of the Christian regime of truth in the context of Foucault’s concept of strategic formations. The main emphasis is on the sexual formation of power in ...three focal points of its agency. The first focal point is formed around the conflict between the Old Testament truth regime and the Canaan cult of fertility. The second focal point is formed around the influence of ancient philosophical thought, primarily through the philosophy of stoicism, which sees abstinence from the sexual act as an opening to divine inspiration and around medical knowledge of antiquity. The third focal point is formed around control mechanisms of the Christian regime of truth through classification, regulation, prohibition, tariffing offences and corrections of doctrine. The main purpose of the formation of power is the vertical structuring of the regime of truth in its anthropomorphic and androcentric immanence.
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