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Ratne 1993. godine, u vrijeme dok je Franjevačka teologija djelovala u izbjeglištvu u Samoboru, pokrenut je polugodišnji kulturno-znanstveni časopis Teologije Bosna Franciscana. Časopis je, nakon početnih teškoća, vremenom izgrađivao svoj profil po kojemu je danas prepoznatljiv, dočekavši u godini 2009. svoj trideseti broj. Kroz to su vrijeme u njemu 223 autora objavila 978 priloga s područja teologije, filozofije, opće i crkvene povijesti, povijesti umjetnosti, književnosti, etnografije… Autori priloga su iz više sveučilišnih centara, gdje djeluju kao profesori ili suradnici znanstvenih instituta, iz Sarajeva, Zagreba, Beograda, Mostara, Dubrovnika, Splita, Zadra, Tuzle, Banje Luke, Osijeka, Subotice, Rima, Münchena, Würzburga, Berlina, Frankfurta, Uppsale, Katowica, Budimpešte, Jeruzalema, Yale-a… U povodu jubilarnog broja priređena je Bibliografija svih trideset svezaka časopisa (2009) koja je tiskana kao posebna publikacija. Tim je povodom održano također i predstavljanje časopisa u amfiteatru Teologije 6. studenog 2009. Govorili su Nerzuk Ćurak, profesor na Fakultetu političkih nauka u Sarajevu, Ivan Lovrenović, književnik, Anita Konjicija, prirediteljica Bibliografije, i urednik Marko Karamatić. Nerzuk Ćurak je tom prilikom rekao da je Bosna Franciscana dar zemlji Bosni i njenim ljudima, posebno istaknuvši interdisciplinarnu narav časopisa, metodološku preciznost i jezik časopisa koji misli globalno, djeluje lokalno… i otvara prostor za novo mišljenje. Ivan Lovrenović je naglasio da Bosna Franciscana ne želi ostati zatvorena samo u krug kojemu izvorno pripada, u krug vjerske periodike, ona se otvara i nadilazi te okvire. Časopis je to koji, na prividno vrlo skroman i neambiciozan način, uspijeva probuditi znanstvenu znatiželju s vrlo širokim rasponom čitateljskog zanimanja. Bosna Franciscana je uključena u Srednju i istočnoeuropsku elektronsku knjižnicu sa sjedištem u Frankfurtu (Central and Eastern European Online Library – CEEOL), u sve sveučilišne knjižnice na prostoru Bosne i Hercegovine i Hrvatske, u nekoliko svjetskih knjižnica, brojne franjevačke knjižnice kao i knjižnice visokih filozofsko- teoloških učilišta. Budući da su se tijekom vremena pojavljivali prikazi i osvrti u raznim časopisima i listovima (Hrvatsko slovo, Zarez, Vjesnik, Hrvatska revija, Prilozi za istraživanje hrvatske filozofske baštine – Zagreb, Povijesni zbornik – Osijek, Slobodna Dalmacija – Split, Oslobođenje – Sarajevo, Forum), njihov se broj na koncu prilično umnožio. Među autorima, koji su pisali o BF, nalazimo akademika Rafu Bogišića, Grozdanu Cvitan, Zvonka Šundova, Slavka Harnija, Ivanu Skuhala Karasman, Željka Ivankovića, Angelinu Šimić, Planinku Mikulić, Radovana Marušića, Mariju Brandić, Ivicu Mlivončića… Stoga je Uredništvo Biltena Teologije odlučilo na ovim stranicama kronološki objaviti sve skupljene osvrte te i na taj način obilježiti skromni jubilej časopisa Bosna Franciscana. Najprije donosimo izvatke iz pisama šibenskog biskupa Srećka Badurine i urednika “Kačića” fra Gabrijela H. Jurišića, koje su poslali Uredništvu nakon izlaska prvoga broja BF, a onda vremenskim slijedom prikaze i osvrte.
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Przez sześć dekad ukazywania się naszego pisma zmieniały się radykalnie rozdroża, na których redakcja musiała szukać drogowskazów i razem z czytelnikami je odczytywać. Nie zmieniły się jednak wartości, którym „Więź” chce i powinna służyć.
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The author is rendering an overview of music printing in Hungary, beginning from the first initiatives in the 16th century until the publication of the Old Gradual, which is unique in its double music printing technique. For this great enterprise the Prince’s Press in Gyulafehérvár (Alba Iulia) used all the decorative ornaments that the press had at its disposal. There were also some newly acquired large scale printing types.
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The aim of this paper is to present the leading role of Karol Wojtyła in the works of the Episcopal Conference of Poland (ECP) in 1958–1978. Therefore, the main research problem will be a description of Karol Wojtyła’s participation and actual influence on activities of the Episcopal Conference of Poland, together with evaluation of the effects of his activities. The following hypotheses can be formulated. 1) Karol Wojtyła’s influence on works of the Episcopal Conference of Poland evolved along with his changing position in the Episcopate structures (a strong trend for the increasing influence); 2) Karol Wojtyła undertook multi-faceted, multi-directional and multidimensional actions; 3) actions undertook by Karol Wojtyła in the Episcopate of Poland significantly influenced development of relationships between the state and the Church. The studies conducted using the historical (genetic) method and content analyses allow to present the following factual data. Karol Wojtyła played an important role in works of the Episcopal Conference of Poland and its specialist committees. From 1958 (his appointment as the suffragan bishop of Krakow) he was a member of the ECP, and in 1964 (appointment as the Metropolitan Archbishop of Krakow) he joined the top management group – EP Main Committee/Main Board. As a part of the tasks he was appointed then, he prepared pastoral letters and participated in development of relationships with PRL government; he was also responsible for contacts with the Apostolic See and episcopal conferences abroad; and inspired changes in the organisational structure, aims and tasks of the Episcopal Conference of Poland. His participation in works of specialist committees represented an important part of his involvement with the Episcopal Conference of Poland. During twenty years of his service as a bishop Karol Wojtyła was a member of the following commissions: Commission for the Lay Apostolate – chairman in 1966–1978; Subcomission for Studies – chairman in 1967–1970; Commission for Catholic Education – chairman in 1970–1978; Science Council – chairman in 1972–1978; Commission for Christian Ministry – member in 1958–1978; Council Commission – member in 1963–1970; and Vocations Committee – member in 1967–1970. The number and the diversity of proposals, projects, and postulates notified by him prove the unique intellect, organisational skills and leadership skills of the future pope.
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The essay Practical-Theological Reception in the Pontificate of Pope John Paul II: The Development of a Theology of Communio as a Pastoral Methodology takes initially a close look at the position of the Catholic Church, which was changed during the time of the Second Vatican Council. Then the essay discusses the Extraordinary General Assembly of the Synod of Bishops in 1985. At the Synod, communio was identified as a key concept of the Second Vatican Council’s theology. Pope John Paul II supported this development and accented the significance of a practical-theological understanding of communio for a secular world. Finally, this essay gives a summary about these concepts of the theology of communion, which were discussed during the papacy of John Paul II and are continued today in the new developments.
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Men and women who have received the Sacrament of Marriage and who shape their lives out of this sacrament feel safe in the Trinitarian space of love and feel called to become holy. In his Wednesday catecheses, John Paul II (1979–1984) portrays marriage as a school of holiness. The theology of the body advances and develops in the connection between eros and ethos. A practical sacramental Christian marriage does not only imitate communion with God but furthermore captures and reflects it.
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In its first part the article entitled „Historical Dimension of the Encyclical Ut Unum Sint of John Paul II in the Ecumenical Dialogue” presents the etymology of the appellation „ecumenism”, as well as its historical, geographic and theological significance. It also brings closer to the readers two different, but, in the same time, interrelated levels of perception of the term „ecumeny” in today’s Christianity.The second part of the work features specificity of the – over twenty six years long – pontificate of John Paul II, emphasizing his involvement in unifying and interreligious dialogue in all its dimensions (spiritual, doctrinal and practical).The third part of the paper consists of detailed analysis of content of all parts of the encyclical „Ut Unum Sint” (three chapters and the exhortation).In the final part of article readers can find examples of development of the present understanding of Roman Catholic definition of Christian unity.
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John Paul II can certainly be considered an outstanding personality of our time, not merely due to the long duration of his pontificate. He was the first roman pontifex – during the age of mass media – who reached out to the whole world personally, including dissenters as well as infidels.We present here a pastoral-theological review reflecting on the media presence of the deceased pontifex John Paul II, highlighting different aspects of its papacy and providing a theological interpretation. John Paul II didn’t intend to reshape papacy, but did point to different aspects of it. We’d like to assess the changes which resulted from his massive presence in the media additionally to presenting insights in what way the distinct features of his outward appearance in the media can contribute today to make “church as a universal sign” more or less experienceable.The pope from Poland made use of the media like no other pontifex before him leading to the large media attention he received at the end of his life which is unparalleled in history of the Holy See. He enjoyed great appearances and was even selected “Man Of The Year” by Time magazine in 1995.
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As the purpose of the article unveiled above the author was going to show mysterium paschale interpreted by the Pope John Paul II through the prism of the theology of God’s mercy. The essential lecture of this subject can be found in the two first encyclicals of the Pope: Dives in misericordia and Redemptor hominis, however the problem was consequently present in the teaching of the Pope during his whole pontificate. In the presented article the author tries to unveil the perspective of God’s mercy in the mystery of the cross and Christ’s resurrection. Within each of these issues the author unveiled the problems that were special and complete expression of the merciful love of God. Within the question of the relation between the mystery of the cross and the mystery of God’s mercy the following problems were touched: acceptance of the suffering of Christ as an expression of solidarity with the creature, discovery of God who deserves mercy, the kenosis of the Son as the revelation of God’s mercy, the fidelity of God to the creature. In the elaboration of the problem of God’s mercy in the resurrection of Christ the following issues were touched: the Father’s mercy toward the Son, the God’s mercy towards the creature, the sign and the beginning of the eschatological mercy.
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Project titled ‘Polonia Restituta. The Decalogue for Poland on the 100th Anniversary of Independence’ is intended by its authors – the Ministry of Science and Higher Education and the Council for Social Affairs of the Polish Episcopal Conference – as a thought about the future of our Homeland and State, about ‘how Poland should look like’. It should be a thought from a clearly defined perspective of Catholic social science, that is a theo-logic perspective. The Minister explains: we need ‘an in-depth reflection on where we are going to and what for, what values should accompany our collective life, what values we should use as the basis to restructure our state’. And later: since ‘the role of the Catholic church is unique and incomparable with any other institution in our history’, consequently, ‘here and now, we will examine Poland through the prism of its teaching, which directed the generations of our ancestors.’‘Thinking Homeland … Civic virtues and patriotism on the 100th anniversary of regaining independence by Poland’ is one of the ‘commandments’ of the ‘Decalogue for Poland’ under elaboration, i.e. one out of ten segments of theo-logic thinking (the thought guided by the logics of social science derived from the science of God) and understanding of the phenomenon of Poland itself. The sub-title clearly specifies further that the subject of the said thought shall be a conjunction of civic virtues (= a set of attitudes resulting from the bonds joining a person and a state) and patriotism (= according to John Paul II: ‘love for everything relating to homeland’, a moral virtue of love to Homeland). And the questions like: how do they relate to each other, whether they are directly or inversely proportional to each other, what ethical/social spaces do they share and which ones are separate for them? etc. Whereas, the two-word title (being the title of Karol Wojtyła’s poem) enables, and – what is more: suggests, inclines – to provide the thought in the light of teaching of our great fellow citizen and compatriot, the saint Pope.Thus: what John Paul II tries to tell us about what is patriotic and what is civic and about the interrelationship, threats and perspectives between these two aspects? And what – this is the most important question – from his theo-logic thought in this subject could become ‘deca-logic’ (in the perspective of liability and morality) for Poland, for its conversion, good and future?Karol Wojtyła/John Paul II does not differentiate clearly (he does not formulate strict definitions, does not make differences) between patriotism and civic virtues. The fundamental string of his thought and teaching in this respect is directed towards in-depth understanding and description of patriotism, which leads to civic ethos (the so-called civic virtues, arete politike, that is, a set of attitudes which show concern about the common good, namely, the state). He presents these in several genealogical layers of his works and teaching: within the poetic layer (here, in particular, in his poem titled Thinking Homeland… of 1974), within the essayistic layer (here, in particular, in Memory and Identity, written in 1993 and 2005) and within the preacher’s and lecturer’s layer (here, for instance, in homilies and speeches made during pilgrimages to Poland, but not only in these cases, also in some speeches concerning the issue in question, among others, during his famous speech in the Paris-based seat of UNESCO in 1980).The poem Thinking Homeland…, a text exceptionally dense in terms of language and content, published five years after its creation, already during the pontificate, under a nick name, contains several splendid and well-known phrases of Wojtyła: ‘When I think: Homeland, then I express myself and put down my roots’; ‘Is it possible for history to flow against the current of consciences?’’ ‘the liturgy of history’. Fragments of Memory and Identity constitute its essayistic development and interpretation. It is in this work where John Paul II explains fundamental content of his theology of patriotism/civic virtues, homeland and nation, their history and culture. In short:Homeland is a heritage, a resource of goods (strictly interrelated spiritual and material values, culture and land) received ‘after ancestors’. The teaching of Christ includes the most in-depth elements of theological vision of the homeland – it ‘opens the notion of homeland towards eschatology and eternity, but by no means deprives it of its earthly content (!). Patriotism means the ‘love for homeland’, an internal attitude (pietas) and a moral virtue, falling within the scope of the 4th commandment of the Decalogue. Both homeland and nation have got their own theological roots and existential reference to the mystery of creation and – similarly as in case of a family – they constitute ‘natural communities’ (nature of a man is of social character; a nation ‘is not a fruit of an ordinary agreement’) and ‘remain realities that cannot be replaced’ (!). What is more to say and describe in more detail in this subject: ‘You cannot […] replace a nation with a state’, ‘the more you cannot convert the nation into the so-called democratic society’. The Pope reaches for Christology also in this case: ‘The mystery of personification, the foundation of the Church, belongs to the theology of nation’ and gives it proper justification and inalienability, direction and depth.Theology and theo-logics of homeland and nation, as well as a theological reflection over relationships between ‘man – nation– homeland – state – civic virtues’, protects the whole difficult, complicated conglomeration, exposed to vagueness and distortions against mistakes and their existential consequences (sometimes with terrible results), such as, on the one side eradication and orphanage, and on the other side, a nationalism (‘so as the inalienable function of the nation will not degenerate into nationalism’). Calling for the ‘”Jagiellonian” dimension of Polish identity’, the Pope writes that ‘Polish identity is, in fact, a multiplicity and pluralism, not parochialism and confinement’. At the same time, he defends the – nowadays attacked – strive for protection and development of the ‘nation’s identity’ against its dispersion in transnational and cosmopolitan structures.He does so through the category of culture, crediting it with fundamental significance in his theological thought concerning the nation and state (thus, also the patriotism and civic virtues). During his speech in the seat of UNESCO, he mentioned: ‘The nation is such a great community of people who are joined together with various bonds, but, above all, with culture. The nation exists ‘because of its culture’ and ‘for its culture’. […] There is a basic sovereignty of the society, expressed in the culture of nation. Simultaneously, it is the sovereignty through which a man becomes parallelly the most sovereign.’ He said a terrific thing about his experience of papal service: ‘with my experience of the history of my homeland, with my increasing experience of the value of nation, I was not a stranger for the people I met. On the contrary, my experience of homeland facilitated, to great extent, my contacts with people and nations on all the continents.’Consequently, the basic conclusion from ‘thinking: Homeland’: when, in the Christian, ecclesiastically moderated space, ‘I express myself and put down my roots’ into what is native and national, then the process (and attitudes co-creating it) serves what is universal for all humans, transnational, universal, eternal. Strengthening of (arousing, developing and cleansing) patriotism constitutes the best way to strengthening of (arousing, developing and cleansing) virtues and civic attitudes. Let us emphasise it: both require protection – patriotism need protection against demons of nationalisms, civic virtues – against emptiness of a liberal state, where the nomo-, bureau-, and technocracy cannot defend the panegoism and atrophy of virtues. ‘When I think: Homeland, I’m looking for the way’ – wrote Wojtyła forty-four years ago. The way runs through the Baptism of Poland, teaches. The one dating back to more than a thousand years and the one, in which all subsequent generations should cleanse themselves. The Baptism will save Independent Poland and its citizens, it will bring the future to both the Homeland and State. The Baptism will put down its and their roots in the redemptive God’s mysteries of creation, personification and love.
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The truth about freedom and liberation is constantly threatened by a false notion of freedom and an erroneous assumption that freedom is to be found only where there is no external compulsion. According to Father Blachnicki, real freedom is born out of an internal overcoming of a hatred that makes one use violence and abuse as means to an end. Using the Gospel as the starting point he would promote the fight for liberation without violence, using the power of faith, that allows one to give testimony to the truth in every situation. He was of the opinion that actions aimed at the liberation of man should be seen as continuations of the salvific mission of Christ.In the face of alarming liberal attitudes that reject God’s rules in the name of incorrectly understood democracy it is worthwhile to bring to mind Father Blachnicki’s thesis that it is freedom that leads to liberation, not the other way round. For freedom is not a simple effect of liberation, and external liberation in itself does not guarantee the experiencing of internal freedom.Thus at the bottom of this pro-liberation pursuit there is an internal liberation which is liberation of man within man carried out in the process of formation of new man. Ultimately freedom is not an ability to do anything, but it is freedom towards Good which is the source of happiness. Man becomes free up to the point of his recognition of the truth and his will is driven by freedom.Theology of liberation presented by father Blachnicki is the application of theology of redemption to solving specific manifestations of enslavement among people of the contemporary era.
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The presence of a religion teacher at school becomes a chance to evangelise both students and teachers. They all come from different backgrounds and have varying experience of God. The article A Religion Teacher in a School Environment in the Face of a Demonology Issue is an attempt to show a religion teacher’s tasks which he can undertake during religious instruction lessons and during informal contacts with other teachers. These tasks are not focused only on spreading the Gospel. But also on making young people aware of spiritual threats connected with wearing satanist symbols and promoting satanism, organizing Halloween, propagating magic. The article proves that the school curriculum for catechismdoes not underline the threats sufficiently. It contains suggestions of improving the content of the subject in this aspect and also of fuller use of the priest teacher’s presence at school.
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