Hrvatska starokatolička Crkva nastala je krajem 1923. godine kao neuspjeli pokušaj reformnoga pokreta dijela nižega katoličkoga klera koji je u razdoblju od 1919. do kraja 1923. težio za reformom i ...demokratizacijom Katoličke Crkve u Kraljevini Srba, Hrvata i Slovenaca, ali i na poticaj beogradskih vlada, u početku samostalnih demokrata Svetozara Pribićevića, povezanih sa slobodnim zidarima, a kasnije velikosrpske Radikalne stranke, koje su joj davale izravnu i neizravnu podršku u institucionaliziranju i širenju, pokazujući time svoj antagonizam prema katolicizmu. Svi politički subjekti do 1929. godine koji su podržavali reformni pokret i Hrvatsku starokatoličku Crkvu činile su to iz političkoga oportunizma radi slabljenja društvenoga i političkoga utjecaja Katoličke Crkve u hrvatskom narodu, ali i iz vlastitih ideoloških uvjerenja.
The Croatian Old Catholic Church was founded at the end of 1923 as a failed attempt by the reform movement of part of the lower ranked Catholic clergy, which in the period from 1919 to the end of 1923 sought to reform and democratize the Catholic Church in the Kingdom of Serbs, Croats and Slovenes, but also at the encouragement of Belgrade governments, initially the independent democrats of Svetozar Pribićević, associated with the Freemasons, and later the Greater Serbia Radical Party, which gave it direct and indirect support in institutionalization and expansion, thus showing its antagonism to Catholicism. All political entities until 1929 that supported the reform movement and the Croatian Old Catholic Church did so out of political opportunism in order to weaken the social and political influence of the Catholic Church among the Croatian people, but also out of their own ideological beliefs.
Zbog veza reformnoga pokreta sa zemaljskom vladom u Hrvatskoj i centralnom vladom u Beogradu, gdje su na vodećim mjestima bili Pribićevićevi samostalni demokrati, kao i zbog otvorene naklonosti ...Pribićevića i njegovih stranačkih kolega, liberalni je tisak počeo promatrati reformni pokret kao svojevrstan eksponent protuhrvatske politike. Za Radićev odnos prema reformnom pokretu i starokatolicizmu može se ukratko reći kako je on bio oportunistički i politički motiviran radi slabljenja utjecaja Katoličke Crkve na selo i seljaštvo, osobito Hrvatske pučke stranke, kao temeljnu glasačku bazu njegove stranke. Iako je dio članova Hrvatske (pučke/republikanske) seljačke stranke djelovao radi propagiranja starokatolicizma iz interesnih razloga, Radić nikada javno nije podržao Hrvatsku starokatoličku Crkvu i njezino djelovanje, bez obzira na svoje antiklerikalne i antikatoličke stavove.
Because of the connections of the reform movement with the land government in Croatia and the central government in Belgrade, where Pribićević’s independent Democrats held the leading positions, as well as the open affection of Pribićević and his party colleagues, the liberal press began to view the reform movement as a kind of exponent of anti-Croatian politics. On Radić’s attitude towards the reform movement and Old Catholicism we can say that it was opportunistically and politically motivated in order to weaken the influence of the Catholic Church on the village and peasantry, especially the Croatian People’s Party, as the core voting base of his party. Even though some members of the Cro-atian (People’s/Republican) Peasant Party were in favor of promoting Old Catholicism purely out of interest, Radić never publicly endorsed the Croatian Old Catholic Church and its activities, regardless of his anticlerical and anticatholic positions.
U radu se prate promjene naglasaka u oblikovanju uloge svećenička i utjecaja na identitet od kasnog 18. stoljeća do početka 20. stoljeća. Naglasak je stavljen na duhovne, društvene i političke ...procese, kao i promjene koje su oblikovale europsko »dugo« 19. stoljeće, a koje su kroz različita razdoblja utjecale na svećenički identitet, njegovo shvaćanje u Crkvi, poimanje u teologiji i na ulogu u društvu. Obuhvaćeno je vrijeme ranog i kasnog jozefinizma, od druge polovice 18. do druge polovice 19. stoljeća, kada se javlja pokret za reformom Crkve, koji se poklapa s rastućim pretenzijama apsolutističke monarhije. Pod utjecajem ideja jozefinizma i jansenizma mijenja se poimanje svećeničkog identiteta i uloge u društvu, koje je strogo usmjereno na pastoralno djelovanje i formiranje lojalnih građana države. Međutim, veliki društveno-politički prevrati cijelog 19. stoljeća u potpunosti će naglaske reforme Crkve, oličene u pokretu obnovnog ili reformnog katolicizma, preusmjeriti, u srazu s liberalizmom, prema ultramontanizmu i papinskom centralizmu. Svi ti procesi utjecati će u jednom relativno kratkom razdoblju na velike promjene u oblikovanju svećeničke uloge u društvu i Crkvi, iako će tridentska formacija i dalje dominirati u odgojnoj i obrazovnoj formaciji.
The article tracks the changes of emphasis of shaping the role of priest and the influence on identity from the late 18th century until the beginning of the 20th century. The author puts emphasis on spiritual, social, and political processes, as well as on the changes that formed the European »long« 19th century, which had an impact in various periods on the priestly identity, its understanding in the Church, in theology, and in society. This contribution considers the period of early and late Josephinism, from the second half of the 18th century until the second half of the 19th century, when the movement for reform of the Church emerges, which goes hand in hand with the growing pretensions of the absolutist monarchy. Under the influence of the ideas of Josephinism and Jansenism, the understanding of priestly identity and its role in society starts to change and is strictly directed to pastoral activity and the formation of loyal citizens of the state. However, great social-political upheavals of the whole 19th century will completely re-direct emphases of the reform of the Church, contained in the movement of renewed or reformed Catholicism, towards Ultramontanism and Papal Centralism, due to the clash with Liberalism. All these processes will have an impact, in a relatively short period of time, on major changes in the shaping of the priestly role in society and in the Church, although the Tridentine formation will continue to dominate in the upbringing and educational formation.
The Croatian Society of St Raphael, founded in 1913, is quite poorly researched in our historiography. Many authors sporadically mention him in scholarly articles dealing with the history of the ...Croatian diaspora in the United States. The main reason why the Society and its activities have not been thoroughly researched is the fact that archival sources about the Society were unknown and inaccessible. As already mentioned, the Society of St Rafael was founded in May 1913 as a result of the efforts of Archbishop Antun Bauer of Zagreb, who, at the instigation of Pope Pius X, organized and established pastoral care for a growing number of Croatian emigrants across the Atlantic, especially in the United States. Bauer applied the model of the national societies of St Raphael since this type of society had previously been used in many Catholic nations as successful in achieving pastoral care for their emigrants. The organization of the Society was entrusted to the Society of the Franciscans of Zagreb, among which the most prominent were the Franciscan Provincial, Fr. Rafael Rodić, and the Secretary of the Society, Fr. Ivan Franković. The influence of Rodić on the work of the Society was paramount, since he wrote the Rules of the Society, and was the first official visit to the United States on behalf of the Archbishop of Zagreb. On the other hand, Franković was the main organizer and coordinator of all activities of the Society of St Raphael. Unfortunately, the Society operated only for a short time because the First World War had already begun in August 1914, and the War firstly reduced and finally stopped any quality work of the Society. Nevertheless, in this short period, the Society achieved impressive results and laid an excellent foundation for further work after the War. Thus, the establishment and operation of the Society of St Raphael is the first attempt to organize systematic pastoral care for Croatian emigrants.
These article examine the circumstances which bring to the division of Franciscan Order in 1517. It begins with beginning of small Reform movement of Fr. Paolo of Trinci at 1368 which outgrow in 15th ...century in
strong Observant movement. The question of observing the Rule of St. Francis was basic problem between Observants and Conventuals, and it grow in big ecclesiastical, political and social problem which was solved at 1517 bay division of the Order. Article is mostly based on published different sources of Franciscan history. Most of these sources
are original sources published in various publications of Collegii di S. Bonaventura, in 19th and 20th century.
Već u 14. stoljeću pojavljuje se pokreti u Franjevačkom redu koji nastoje vratiti Red k izvornijem opsluživanju Pravila sv. Franje. Svi ovi pokreti poznati su pod nazivom "opservancija," a pripadnike tog reformskog pokreta od 15. stoljeća općenito se nazivalo opservantima. Opservantski pokret u Franjevačkom redu bio je od početak obilježen siromaštvom. Zbog toga se počeo pojavljivati uglavnom u eremitorijima u kojima se najbolje moglo živjeti izvorno siromaštvo. Za razliku od velikih samostanskih zajednica u gradovima ("conventus") gdje su franjevci uživali brojne papinske povlastice koje su dobivali kroz stoljeća, iz čega se razvio i naziv "konventualci." Tijekom 15. stoljeća
opservantski pokret je sve više jačao i bio sve brojniji što je dovelo do sve oštrijih i otvorenijih sukoba između opservanata i konventualaca.
Skandalozni sukobi naveli su svjetovne vladare i biskupe, osobito cara Maksimilijana, da se obrate papi Lavu X. Papa je sukob riješio tako da je na Generalnom kapitulu u Rimu 1517. dokumentom znanim kao "Bulla concordiae" odijelio konventualce i opservante, dajući prednost opservantima.
Na temelju građe iz ostavštine fra Bonaventure Dude i objavljenih tekstova u različitim publikacijama u radu se nastoji pokazati životni put dvojice hrvatskih franjevaca, kapucina Tomislava Janka ...Šagi‑Bunića i franjevca Bonevanture Dude. Poznanstvo ove dvojice redovnika i svećenika seže u vrijeme njihovog odgoja u sjemeništima u Varaždinu i školovanja u Franjevačkoj klasičnoj gimnaziji u istom gradu. Različite naravi, različiti pristupi radu, različiti životni putovi, a u pozadini svega ostajalo je trajno prijateljstvo koje je ispreplitalo živote i rad ove dvojice prijatelja do kraja njihova života. Duda i Šagi‑Bunić ostali su zabilježeni u povijesti Crkve u Hrvata i hrvatskoj nacionalnoj povijesti kao nezaobilazna imena koncilske obnove u Hrvatskoj kao osobe koje su svaki na svoj način, usmjeravali intelektualni i pastoralni život Crkve u hrvatskom narodu u prijelomnim vremenima koncilske obnove, u socijalističkom društvu kojim je dominirao komunistički totalitarizam i otvorena ateizacija. Njihovi životi i rad jesu trajno svjedočanstvo da čovjek u otkrivanju svoga krsnog poslanja postaje locus theologicus, prostor Božje prisutnosti i djelovanja u Crkvi i svijetu, koje se ostvaruje i kroz djelovanje pojedinaca u njihovoj posvećenosti kroz određeno poslanje u Crkvi. Njihovo prijateljstvo također je svjedočanstvo kako iskreno prijateljstvo također jest locus theologicus, jer iz njega izrasta veliko dobro koje u svom vremenu pridonosi obnovi Crkve i društvene stvarnosti, odnosno čovjeka kao neizostavnog djela tih stvarnosti, a trag dobra ostaje zabilježen među generacijama koje slijede. Na ovom tragu u radu će biti proučen odnos dvaju hrvatskih teologa Tomislava J. Šagi‑Bunića i Bonaventure Dude, koje je uz obilježenost franjevačkom karizmom poslanja u hrvatskom narodu, visokim obrazovanjem te kvalitetnim znanstvenim i pastoralnim radom, obilježilo cjeloživotno prijateljstvo, koje je bilo u potpunosti uključeno u njihovo poslanje u Crkvi i narodu. Članak prati njihove živote od odgojnog razdoblja u Varaždinu do smrti Šagi‑Bunića, kroz teška i prijelomna razdoblja Crkve u Hrvata i hrvatskoga naroda.
On the basis of material from the legacy of friar Bonaventura Duda and published texts in various publications, the article tries to show the life journey of two Croatian Franciscans, Capuchin Tomislav Janko Šagi‑Bunić and Franciscan Bonaventura Duda. The acquaintance of these two monks and priests dates from the time when they were both in seminaries in Varaždin and educated in the Franciscan Classical Comprehensive School in the same city. Although they had different characters, different approaches to work, and different life journeys, in the background of all this there remained a continuous friendship that was woven into the lives and work of these two friends until the end of their lives. Duda and Šagi‑Bunić are inscribed in the history of the Church in Croatia and in the Croatian national history as important names of the conciliar renewal in Croatia and as persons who, each in his own way, directed intellectual and pastoral life of the Church in Croatia in decisive periods of the conciliar renewal, in a socialist society dominated by the Communist totalitarianism and open atheisation. Their lives and work are a permanent testimony that in discovering one’s own baptismal mission, the human being becomes a locus theologicus, a place of God’s presence and activity in the Church and the world, that is being realised through activity of individuals in their dedication to a certain mission in the Church. Their friendship is also a testimony that a sincere friendship is also a locus theologicus, insofar as it is a ground from which a great good springs forth, thereby contributing to the renewal of the Church and social reality, that is, of the human being as an unavoidable part of those realities, while the footprint of good remains recorded among the generations that follow. In that sense, this article studies the relation between two Croatian theologians, Tomislav J. Šagi‑Bunić and Bonaventura Duda, marked not only by the Franciscan charisma of mission in the Croatian nation, high education, and quality scientific and pastoral work, but also by life‑long friendship that was completely involved in their mission in the Church and nation. The article tracks their lives from the time of their education in Varaždin until the death of Šagi‑Bunić, covering difficult and decisive periods in the life of the Church in Croatia.
Because of the connections of the reform movement with the land government in Croatia and the central government in Belgrade, where Pribićević’s independent Democrats held the leading positions, as ...well as the open affection of Pribićević and his party colleagues, the liberal press began to view the reform movement as a kind of exponent of anti-Croatian politics. On Radić’s attitude towards the reform movement and Old Catholicism we can say that it was opportunistically and politically motivated in order to weaken the influence of the Catholic Church on the village and peasantry, especially the Croatian People’s Party, as the core voting base of his party. Even though some members of the Croatian (People’s/Republican) Peasant Party were in favor of promoting Old Catholicism purely out of interest, Radić never publicly endorsed the Croatian Old Catholic Church and its activities, regardless of his anticlerical and anticatholic positions.
Franjevački samostan u Senju osnovan je u 13. stoljeću kada upravitelji grada
postaju Krčki knezovi, kasnije Frankopani. Franjevci su u to vrijeme nositelji obnove
Crkve i njihova prisutnost u ...gradovima pokazuje da je određena sredina došla do
određenog stupnja urbaniteta. S druge strane, franjevci u gradovima predstavljaju element
koji pridonosi razvoju gradskog života u svim sferama. U članku se prati razdoblje od
osnivanja franjevačkog samostana u Senju do početka 16. stoljeća. Povijest senjskog
franjevačkog samostana prikazana je u kontekstu širih crkvenih i društveno-političkih
odnosa na europskoj i lokalnoj razini.
Utjecaj velikaške obitelji Krčkih knezova/Frankopana na širenje franjevaca i prijelaz
pojedinih samostana iz konventualskog života u opservantski, u ovom slučaju samostana
u Senju, prikazan je kroz procese na razini opće Crkve koji su se odražavali na prostoru
srednje i jugoistočne Europe. Stoga je tema rada prikazati kako se u kontekstu društvenopovijesnih
okolnosti dogodio prijelaz iz konventulaizma u opservanciju među senjskim
franjevcima. Također je valorizirana uloga Krčkih knezova/Frankopana i njihovo pravo
patronata nad mjesnom Crkvom kao temeljnih nositelja društvenog i političkog života na
velikom prostoru njihove vlasti u kontekstu feudalnih odnosa srednjovjekovne Hrvatske.
Na primjeru samostana u Senju može se vidjeti kako su promjene i procesi kroz
tri stoljeća utjecali na ulogu samostana u životu određenog prostora, promjene u samom
životu franjevaca koji napuštaju konzervativniji konventualski smjer i prihvaćaju strogo
opsluživanje Pravila - opservanciju, utjecaj feudalnih velikaša na crkveni i politički život
prostora kojim su vladali, a sve u okviru događanja na općoj europskoj i crkvenoj razini
te na prostoru koji je činio neposredno zaleđe njihove državine. Početkom 16. stoljeća i
prodorom Osmanlija uništene su sve srednjovjekovne institucije na području frankopanske
vlasti. Samostan u Senju preživio je osmanlijska pustošenja i, slabljenjem frankopanskog
utjecaja na društvena, politička i crkvena zbivanja na tome prostoru, ušao u razdoblje
novoga vijeka.
The Croatian Old Catholic Church was founded at the end of 1923 as a failed attempt by the reform movement of part of the lower ranked Catholic clergy, which in the period from 1919 to the end of ...1923 sought to reform and democratize the Catholic Church in the Kingdom of Serbs, Croats and Slovenes, but also at the encouragement of Belgrade governments, initially the independent democrats of Svetozar Pribićević, associated with the Freemasons, and later the Greater Serbia Radical Party, which gave it direct and indirect support in institutionalization and expansion, thus showing its antagonism to Catholicism. All political entities until 1929 that supported the reform movement and the Croatian Old Catholic Church did so out of political opportunism in order to weaken the social and political influence of the Catholic Church among the Croatian people, but also out of their own ideological beliefs.
Među tradicionalnim katoličkim pobožnostima važno mjesto zauzima štovanje sv. Josipa. Ovo štovanje počelo je zamirati nakon Drugoga vatikanskog sabor zbog krize teologije i pučke pobožnosti, da bi u ...novije vrijeme počelo doživljavati svoju polaganu obnovu. U ovom radu nastoji se dati kroz izabrane tekstove iz otačkog razdoblja, kojih je vrlo malo, preko skolastičke teološke refleksije do papinskih dokumenata razvoj teološkog promišljanja i štovanja sv. Josipa od razdoblja ranog kršćanstva, odnosno otačkog razdoblja do Drugoga vatikanskog sabora. Rad prati ovaj razvoj kroz dva velika razdoblja, to je prvo razdoblje teoloških refleksija kod crkvenih otaca, napose sv. Augustina i vremena srednjeg vijeka, kad u visokoj skolastici započinje sustavno teološko promišljanje o sv. Josipu, gdje je temelje postavio sv. Toma Akvinski, a širenju pobožnosti pridonio sv. Bernardin Sijenski. Drugo je razdoblje vrijeme od početka katoličke obnove do Drugoga vatikanskog sabora, kada teološka misao pada u drugi plan, a u središte dolazi pobožnost i ističe se uloga sv. Josipa kao zaštitnika Crkve pred snažnim promjenama s kojima se Crkva suočavala u 19. i početkom 20. stoljeća. Teološka misao ovoga razdoblja temelji se na razvijanju skolastičkih zasada, često bez kritičkog pristupa i pod snažnim utjecajem pučke pobožnosti. Dominantnu ulogu u promicanju štovanja sv. Josipa u 19. i početkom 20. stoljeća preuzimaju pape koji u širenju štovanja sv. Josipa vide važnu duhovnu i pobožnu praksu kojom se vjernici potiču da se utječu sv. Josipu svojim molitvama kako bi zaštitio Crkvu. Umjesto zaključka doneseno je jedno promišljanje koje može biti poticaj za novu obnovu štovanja sv. Josipa u novim okolnostima u odnosu prema potrebama suvremenog društva i Crkve, a da se ne izgubi zdravi duh i velika vrijednost svetačkog lika sv. Josipa koja je stoljećima nadahnjivala katoličku duhovnost i pobožnost sa snažnom eklezijalnom dimenzijom.
Among traditional Catholic devotions, the worship of St. Joseph occupies an important place. This worship began to fade away after the Second Vatican Council due to the crisis of theology and folly of devotion; recently it has experienced its slow renewal. In this paper, presenting the selected texts from the period of Church Fathers, through the scholastic theological reflection, to papal documents, we are trying to show the development of theological reflection and worship of St. Joseph from the period of early Christianity, to the period of Church Fathers and to the Second Vatican Council. The work itself follows this development through two great periods. The first period of theological reflection is the time of Church Fathers, especially Augustine, and the Middle Ages, the time when high scholasticism began with a systematic theological reflection on St. Joseph, when St. Thomas Aquinas laid foundations and St. Bernardino from Sienna contributed to the spread of devotion. The second period is the period from the beginning of the Catholic renewal to the Second Vatican Council, when theological thought ends up in the background and the center is devoted to the role of St. Joseph as the patron of the Church before the drastic changes that the Church faces in the 19th and early 20th centuries. The theological idea of this period is based on the development of scholastic principles, often without a critical approach and under the strong influence of popular devotions. The dominant role in promoting the worship of St. Joseph in the 19th and early 20th centuries was taken over by the Popes, who recognized an important and pious practice in spreading the worship of St. Joseph, the practice that encourages believers to recourse to St. Joseph with their prayers to protect the Church. Instead of the conclusion, there is a reflection that could be an incentive for a new rebuilding of the worship of St. Joseph in new circumstances in relation to the needs of modern society and the Church, without losing a healthy spirit and great value of the saintly figure of St. Joseph who has inspired the Catholic spirituality and devotion for centuries with a strong ecclesiastical dimension.
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