Suchergebnisse

The author examines the activities of Jesuit local missionaries in northern Croatia. They are active there from 1855 to 1869 and again, just in the Zagreb diocese. from 1895. The author traces the development of Jesuit missions, their organisation, the places they visited, the difficulties they faced, and the social and political influence those missions had. He also describes religious and moral circumstances in which the missionaries operated and focuses on the literary and cultural initiatives of the missionaries, particularly on the foundation of the Croatian Literary Society St. Jerome. (SOI : CSP: S. 170)

The term charisma was first used in theological writings. In the Old Testament literature, the term occurs only twice. However, in the New Testament it occurs seventeen times. It is used by St. Paul in the First Letter to the Corinthians, in the Letter to the Romans, in the Second Letter to the Corinthians. In the political context, the word charisma has been lavishly used in the analyses of national-socialist and stalinist regimes. Charismatic legitimation is, primarily, a feature of various types of dictatorships and no of democratic, constitutional states. This is probably why charismatic aspects are so notorious in most contemporary social theory. (SOI : PM: S. 144)

The two construction ventures mirrored political currents and were affected by politics while themselves making politics. In the aftermath of the regime's backlash following the Croatian quest for more autonomy within the Yugoslav federation, the Cathedral was reduced in size and relocated to an inappropriate site. Builders of the St. Sava's church, meanwhile, defied recommendations by experts to adjust its style to the surroundings or change the location. Even though the authorities offered financial assistance with the construction permit, the Serb church in Split remained unfinished. In the late 1980s as ethnic tensions grew and the multiethnic country was on the brink of war and disintegration, leaders of the Serbian Orthodox Church and propaganda in the capital of Serbia Belgrade exploited the Split case as an evidence of discrimination against the Serbian ethnic minority in predominantly Catholic Croatia. The Serbian Church, utilizing the unfinished temple, also attempted to revive symbolically the ancient Byzantine/Roman disputes over the church community in the ancient city in order to imply that there existed a long tradition and "continuity" of religious disputes in this region. Yet, both the Croatian authorities and the Catholic Church sought to appease the Serbian church, rather than to accept the challenges. This case demonstrates that the Serbian Orthodox Church followed the militant course of the regime in Serbia, which was the principal firebrand of the 1991-95 Balkan war. (SOI : CSP: S. 126) + This article is built on primary sources that include the author's research in the offices of state commissions for relations with religious communities with numerous interviews carried out between 1985-1991. It examines church-state relations and interconfessional rivalry under communism in the former Yugoslav federation of six republics. Construction of new religious facilities, especially in case of building of significant edifices symbols of religious and ethnic identity, was a popular practice by which religious institutions animated the faithful, sought to break the isolation imposed upon them by the regime, and symbolically expressed resistance against the communist system, and finally, competed with one another in a society with three major religious institutions and over forty minor religious groups. The analysis tracks down coinciding processes of rebuilding of two significant churches symbols. One is a Serbian Orthodox memorial church dedicated to the chief Serb national saint Sava, built in neo-Byzantine style, and installed amidst a historic Romanesque block in the predominantly Croatian Catholic town of Split. The other church under construction was the city's co-Cathedral of St. Peter the Apostle, damaged in World War II

As regards the concern for and protection of artifacts of Croatian culture, the Society occupies an unparalleled place in Croatian history. Innumerable times it has supported, when it has been allowed the means, the restoring, building and archeological research of important Croatian cultural objects. The largest project undertaken by the BHZ, besides the restoration of Ozalj, was the building of the St. Cyril and Methodius Basilica in Duvno (today's Tomislavgrad), as a monument to the celebration of the millenary of the Croatian kingdom. Its construction, in 1925, made a large impression on Croatians both at home and abroad. (SOI : CSP: S. 40) + The BHZ ("Braca Hrvatskog Zmaja": "Brethrenhood of the Croatian Dragon") Society appeared on the Croatian cultural scene at the beginning of the twentieth century. Its objective was to protect monuments dedicated to important Croatian cultural figures and historical events, as well as to protect and restore artifacts of Croatian culture. But above all else, its main activity was the erection of monuments and memorial plaques. Even today, more than two hundred of these exist throughout Croatia, Bosnia-Hercegovina, and Austria. In Zagreb, the society founded the City Library in 1907 and the City museum in 1909. It also began a Popular University, founded the institute for conservation, the ethnographic museum, and supported the creation of a number of popular libraries in many Croatian cities. In particular, the Society supported and protected the monuments dedicated to the Zrinskis and Frankopans, old Croatian noble families who played a very important role in the political and cultural life of Croatia. In 1928, the Society was given the city of Ozalj to administer, where it then created the Zrinski-Frankopan museum. During the period of the Independent State of Croatia (1941-1945), the Society was transformed into the Knightly Order of the Croatian Dragon. In 1946, after the communists came to power, the Society was disbanded. When democracy was established in 1990, the Society was reconstituted