Člankom se želi pokazati da je biblijski govor o Božjoj srdžbi konstitutivan za istinsku kršćansku sliku o Bogu i da se takav govor ne smije zanemariti, jer je sastavni dio kršćanske vjere. Rad ...upozorava na to da obilni biblijski zapisi o božanskoj srdžbi otkrivaju Boga koji je zahtjevan Bog – i to radi nas i našega spasenja – te da Božja srdžba ne isključuje Božju ljubav i milosrđe, nego upravo iz njih proizlazi kao radikalni način njihova iskazivanja i poziva na obraćenje. Članak je podijeljen u četiri dijela. U prvom se dijelu prikazuju suvremeni konteksti zbog kojih govor o Božjoj srdžbi postaje neprihvatljiv. Potom se dva poglavlja bave sintezom biblijskoga govora o Bogu, uz uvodne naznake o razlikovanju božanske i ljudske srdžbe. U trećem dijelu izvode se teološki zaključci biblijskoga nauka o Božjoj srdžbi, pri čemu postaje razvidno da se Bog srdi na čovjeka jer je njegov stvoritelj, jer postoji grijeh, jer Bog nije ravnodušan spram čovjekova stanja, jer želi dijalog s čovjekom i ne čeka da čovjek sam spozna grijeh. U konačnici, Bog se srdi na čovjeka grješnika i na narod jer je milosrdan.
The article aims to show that the biblical discourse about God’s wrath is constitutive of a true Christian image of God and that such discourse should not be ignored, because it is an integral part of the Christian faith. The paper warns that the abundant biblical records of divine wrath reveal a God who is demanding – for the sake of us and our salvation – and that God’s wrath does not exclude God’s love and mercy but arises precisely from them as a radical way of their expression and calls for conversion. The article is divided into four parts. The first part presents contemporary contexts which make the discourse about God’s wrath unacceptable. The following two chapters deal with the synthesis of the biblical discourse about God, with introductory notes on the distinction between divine and human wrath. The third part brings theological conclusions of the biblical doctrine of God’s wrath, where it becomes clear that God is angry with man because He is his creator, because there is sin, because God is not indifferent to man’s condition, because He wants a dialogue with man and does not wait for man to know sin on his own. Ultimately, as seen in the fourth chapter, God is angry with the sinful man and the people because He is merciful.
Nell’enciclica Redemptoris Mater (1987) di san Giovanni Paolo II il concetto di mediazione (salvifica) di Maria Madre di Dio ripreso dalla teologia preconciliare, viene reintrodotto, e illuminato ...dall’insegnamento del Concilio Vaticano II, confermato nella sua validità e così diventa un termine teologico forte, nella misura in cui l’accento dato al suo carattere materno, messo in primo piano, gli fa ritrovare il suo vero valore. La mediazione (salvifica) di Maria viene, quindi, definita e letta prima di tutto come mediazione materna, perché la maternità di Maria costituisce la prima e fondamentale dimensione della sua mediazione alla salvezza degli uomini. Tale sviluppo dell’enciclica non significa un cambiamento dell’essenza della dottrina mariana del Concilio, ma si riferisce piuttosto alla modalità espressiva della dottrina stessa.
The aim of the article is to point out the basic perspective of reading the Sacred Scripture, where individual sacred texts (the first part of the article) can be correctly understood and the four ...Marian Church dogmas (the second part of the article) can be interpreted more comprehensively. The article specifically follows the teachings of the Second Vatican Council and the thoughts of Joseph Ratzinger / Benedict XVI, who made a very important contribution regarding the aim of this work. In this way, the basic results of the research come to light: the sacred texts have to be interpreted in the light of the unity and harmony of Scripture and proceeding from its center – Jesus Christ. The most appropriate methodological procedure for such an interpretation is the so-called canonical exegesis, which reads an individual Biblical text in the light of the whole of the Old and New Testaments. Sacred tradition, the analogy of faith and typological interpretations play an important role. This also opens the perspective for understanding the concordance of Marian dogmas with God’s revelation. Therefore, the Scriptures reveal the layers of biblical tradition that are the stronghold of Mariology and Marian dogmas, namely the Old Testament theology of the woman and the theology of the people of God. All the essential elements of these realities are embodied in Mary. That is why in Mary Israel, but also the Church exist as a person, which is the fundamental biblical-Mariological thesis of J. Ratzinger.
It seems that the last great truly theological discussion was conducted around the thesis of the Swiss theologian Hans Urs von Balthasar on the hope for salvation of all people. The aim of the ...article is primarily to remind of the basic tenets of this proposal. Thus, in the first chapter, we present the New Testament places and theological moments which this Swiss theologian takes as starting points and justifications for his conviction of the duty of Christian hope in the universal salvation. However, the underlying thesis of the article is that the ultimate backdrop of such hope is Balthasar’s Christological-Trinitarian hermeneutics of hell, in which hell becomes seized by Christ and is therefore a Christological place of grace. It is this final backdrop, whose sketch we bring in the second chapter, which most representations in the Croatian language fail to recognize as a fundamental premise of hope for the salvation of all people. The mentioned original hermeneutics brought Balthasar to the conviction that God’s mercy through the cross of Christ occupies the place of righteousness, which is the subject of the third and final chapter of the article. In the concluding remarks, we point to the important contributions of Balthasar’s reflections on universal hope, like the severity of the religious truth about hell, the personal character of the possibility of hell ('hell for me') and of God Who is always man’s last reality, even when he is eternally lost. We also reveal some questionable or problematic places of Balthasar’s thought which should be recognized as new perspectives for further critical research.
In the article, the contemporary lack of representation of the axiom »grace presumes nature« is recognized as a providential opportunity for its renewal in theology and spirituality. After indicating ...some of the causes for neglecting this scholastic axiom, the second chapter interprets its theological interiority through an attempt to answer the inexhaustible question of the relationship of grace and nature. The third chapter brings further clarification through the axioms »grace does not destroy nature« and »grace perfects nature«. In analogy with Christ’s incarnation, it becomes apparent that nature, or creation, should always be understood in the perspective of grace, which is the first fact of the history of salvation. The restoration and deepening of these axioms contributes to linking the entire history of salvation, but also the history of theology and spirituality, and to a deeper understanding of what is truly natural and what is divine, graceful, and what as a gift and opportunity defines a man to the very foundation of his created nature.
The office of bishop is the first, most important, and most responsible office in the Church. This makes it the subject of reflection of theologians and spiritual writers, among which St. Alfonso ...Maria de Liguori (18th century) stands out. After a short biography and an overview of the Church’s circumstances of de Liguori’s times, the article presents his instructions to bishops on how to govern their Church well. It regards the most important concerns of every bishop (the seminary, ordainees, priests, parish priests, the vicar and close associates, and religious sisters) and the most effective means of a bishop for governing his Church well (prayer, good example, residency, visitations, folk missions, synod, counselling, private audiences, and admonitions). The concluding thoughts show that the figure of the bishop and his office of governing the Church, as described by St. Alfonso, represent a valuable and noteworthy contribution for the modern renewal of bishop’s office as well as for the growth in holiness of bishops of Christ’s Church, and thus of the whole of God’s people. Here, a particular emphasis is placed on the bishop’s responsibility to make informed decisions based on truth telling, and the difference is shown between an informant and a person of truth.
Međureligijski dijalog danas je uvelike razvodnjen i nejasan. Članak zato želi ukazati na dva preduvjeta koji su nužni za njegovu obnovu: ozbiljnost spram jasnoće vjere Crkve i važnost ispravnog ...postavljanja temeljnih principa dijaloga religija koji su prihvatljivi za sve. Zato se u prva dva poglavlja predstavljaju motivi i sadržaji deklaracije “Dominus Iesus”, koja neugodnom jasnoćom podsjeća na središte vjere. Treće poglavlje prikazuje međureligijski dijalog kroz vizuru međukulturalnog dijaloga talijanskog filozofa Marcella Pere, čija je osnovna teza da se (prvo) ne treba voditi dijalog o istini pojedine vjere, nego o kulturnim posljedicama koje ta vjera unosi u svijet. Na kraju članka pokazuje se da je zajednički nazivnik spomenute deklaracije i Perina koncepta omogućavanje stvarno plodnog dijaloga religija za Crkvu i svijet, koji ostaje otvoren za obraćenje Kristu kroz najbolje posljedice koje Crkva treba unositi u svijet.
Ustupci koji se čine u obraćenju doveli su do raspršenosti cjeline obraćenja te sumrak jezgre obraćenja kao radikalnog, ponekad naglog događaja u ljudskom životu zbog novosti Isusa Krista. Zbog toga ...su obraćenja često nestalna, površna i zapostavljena. Članak ima za cilj ukazati na radikalnost i nužnost obraćenja predstavljajući obraćenje Židova Alphonsea Ratisbonnea na katoličanstvo, koje se godilo 1842. godine u Rimu. Ovo zadivljujuće preobraženje najveće je obraćenje posredstvom Čudotvorne medaljice, koje je ipak nedovoljno osvijetljeno u našem ambijentu. U drugom se dijelu donose neki teološki aspekti koji su trajni sadržaji i dinamizmi svakog istinskog obraćenja. Postaje jasno da su nagla obraćenja moguća, da su ona bitno kristološki događaji koji donose plodove za život Crkve te da u njima svakako sudjeluju i ‘misionari milosrđa’ – posrednici koje Bog stavlja na put obraćenja pojedinih osoba. Prva je među njima Blažena Djevica Marija. Spomenuto se na jedinstven način sažima u pokretu »Vojska Bezgrešne«, ujedno ocrtavajući dar i zadatak svakog krštenika.
The concessions that are made in conversion have led to the scattering of the whole of conversion and the twilight of the core of conversion as a radical, sometimes sudden event in human life because of the novelty of Jesus Christ. For this reason, conversions are often inconsistent, superficial and neglected. The article aims to point out the radicality and necessity of conversion by presenting the conversion of the Jew Alphonse Ratisbonne to Catholicism, that occurred in 1842 in Rome. This amazing transformation is the greatest conversion through the Miraculous Medal, which is still insufficiently illuminated in our ambience. The second part brings some theological aspects that are always present in the dynamisms of every true conversion. It becomes clear that sudden conversions are possible, that they are intrinsically Christological events which bring fruits for the life of the Church, and which also involve the “missionaries of mercy” – mediators that God puts on the path of conversion of individuals. The first among them is the Blessed Virgin Mary. This is uniquely summarized in the movement the “Militia of the Immaculata”, at the same time describing the gift and task of every baptized person.
O Lewisovu poimanju pakla Kovač, Damjan; Vulić, Boris
Crkva u svijetu,
05/2022, Volume:
57, Issue:
1
Journal Article
Open access
Članak analizira poimanje pakla u djelima engleskog pisca C. S. Lewisa. Nakon uvida o čovjekovoj slobodnoj volji, prikazuju se i kritički promišlja Lewisovo opisivanje stanja pakla, posebice u ...njegovu djelu Velika rastava. Pakao je nužna mogućnost za ljudsku slobodu, a sloboda je nužni uvjet za postojanje pakla. Po svojoj se slobodi čovjek okrenuo od Boga prema sebi i u sebe te tako narušio sve svoje odnose i otvorio vrata zlu, kojemu je postao podložniji i sve mu se teže opire. Time je otvoren put stanja u kojem se čovjek toliko smanjuje da postaje konačno ništa. Zato je pakao malen, mizeran i neznatan i iz njega čovjek jednostavno više ne može ili ne želi van.
The article analyzes the concept of hell in the works of the English writer C. S. Lewis. The paper first addresses the issue of man's free will, and then further elaborates and critically considers Lewis' idea of hell, especially as it pertains to The Great Divorce. Hell is a necessary pre requirement for human freedom, whilst freedom is a requisite for the existence of hell. In his freedom, man turned away from God towards himself and into himself, thus damaging all of his relationships and allowing himself to be approached by evil. This opening makes man more susceptible and eviler that more difficult to resist. This opens the way to a state in which man reduces himself in such manner that he finally becomes nothing. That is why hell is meager, miserable and insignificant, and is a state which one simply cannot or does not want to leave.
The concessions that are made in conversion have led to the scattering of the whole of conversion and the twilight of the core of conversion as a radical, sometimes sudden event in human life because ...of the novelty of Jesus Christ. For this reason, conversions are often inconsistent, superficial and neglected. The article aims to point out the radicality and necessity of conversion by presenting the conversion of the Jew Alphonse Ratisbonne to Catholicism, that occurred in 1842 in Rome. This amazing transformation is the greatest conversion through the Miraculous Medal, which is still insufficiently illuminated in our ambience. The second part brings some theological aspects that are always present in the dynamisms of every true conversion. It becomes clear that sudden conversions are possible, that they are intrinsically Christological events which bring fruits for the life of the Church, and which also involve the ≫missionaries of mercy≪ – mediators that God puts on the path of conversion of individuals. The first among them is the Blessed Virgin Mary. This is uniquely summarized in the movement the ≫Militia of the Immaculata≪, at the same time describing the gift and task of every baptized person.
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