Suchergebnisse

Zdenac (Izdenc, today Zdenci) was in the Middle Ages a specific territorial unit which had initially been an integral part of the Somogy County, afterwards (from the second half of the 13th century) it was part of the Garić County. The big road leading to Virovitica traversed this area and as a travel route it dated back to antiquity when it had been one of the most important routes connecting the Posavina and Podravina main road. In the Middle Ages the most significant settlements alongside this road were Donji Zdenac, where in the 13th-14th century the square, the castrum and the parish church were registered, and Gornji Zdenac, where in the 13th-14th century the parish church and later the castrum were mentioned. Alongside the same road, more westward, there was the Parish Church of St. Stephen the King attached to the adjacent settlement Crna Rijeka, which was situated in the area of Ilovski Klokočevac. On basis of a military map from the 18th century, the text recommends the precise location of two more churches mentioned in the sources of Zdenci from the 14th century – the Church of King St. Stephen (south of Grubišno Polje) and the Church of St. Nicholas (between Mala Barna and Mala Peratovica). Because of the toponym Sesvete, it is also suggested that All Saints' Church be located here; it was mentioned in the 16th century, to the left side of the Ilova River, between Veliki Zdenci and Končanica. ; Zdenac je u srednjem vijeku činio određenu teritorijalnu cjelinu koja se prvo nalazila u sklopu velikog Šomođskog komitata, a zatim (od druge polovice 13. stoljeća) u sklopu Komitata Garić. Ovim područjem prolazila je velika cesta prema Virovitici, koja kao prometni pravac kontinuira iz razdoblja antike kada je bila jedan od značajnih pravaca što su povezivali posavsku i podravsku magistralu. Uz tu su cestu u srednjem vijeku nastala kao značajnija naselja Donji Zdenac, gdje se u 13-14. stoljeću spominju trg, kastrum i župna crkva, te Gornji Zdenac – gdje se u 13-14. st. spominje župna crkva, a kasnije i ...

The paper starts from hypothesis that current religious change may be best approached within the categorical framework not of a sociology of religion, conceived of & practiced as a sociology of religion of individuals & values, but a political sociology of religion (Guizzardi), focused on political exchange aimed at generating legitimacy &, therefore, creating consensus. Two current complementary trends of religious change, described as politicization of religion & religionization of politics (Robertson), are interpreted in such a way. First, some aspects of the current politicization of religion have been identified & described. Second, the crucial aspects of the religionization of politics, projected primarily on the background of transitional processes in former Yugoslavia, have been identified & analyzed. Finally, an interpretation of such trends has been elaborated, basically by taking into consideration two crucial discrepancies & their precariousness. The first one is the discrepancy & precariousness of legitimacy of dominant political strategies to be obtained by a politics coherently situated in the relative, dissociated from any kind of absolute & sacred. The second is the discrepancy & precariousness of a possible religious revival to be achieved strictly on religious bases. 35 References. Adapted from the source document.

The paper starts from hypothesis that current religious change may be best approached within the categorical framework not of a sociology of religion, conceived of & practiced as a sociology of religion of individuals & values, but a political sociology of religion (Guizzardi), focused on political exchange aimed at generating legitimacy &, therefore, creating consensus. Two current complementary trends of religious change, described as politicization of religion & religionization of politics (Robertson), are interpreted in such a way. First, some aspects of the current politicization of religion have been identified & described. Second, the crucial aspects of the religionization of politics, projected primarily on the background of transitional processes in former Yugoslavia, have been identified & analyzed. Finally, an interpretation of such trends has been elaborated, basically by taking into consideration two crucial discrepancies & their precariousness. The first one is the discrepancy & precariousness of legitimacy of dominant political strategies to be obtained by a politics coherently situated in the relative, dissociated from any kind of absolute & sacred. The second is the discrepancy & precariousness of a possible religious revival to be achieved strictly on religious bases. 35 References. Adapted from the source document.

Senior representatives of the Venetian Republic inspired distinguished noblemen and rich citizens in Venice, as well as in Terraferma and Stato da Mar, to perpetuate their memory through lavish commemorative monuments that were erected in churches and convents. Their endeavour for self-promotion and their wish to monopolise glory could be detected in the choice of material for the busts that adorned almost every monument: marble. The most elaborate monument of this kind belongs to the Brutti family, erected in 1695 in Koper Cathedral. In 1688 the Town of Labin ordered a marble bust of local hero Antonio Bollani and placed it on the facade of the parish church. Fine examples of family glorification could be found in the capital of Venetian Dalmatia – Zadar. In the Church of Saint Chrysogonus, there is a monument to the provveditore Marino Zorzi, adorned with a marble portrait bust. Rather similar is the monument to condottiere Simeone Fanfogna in Zadar's Benedictine Church of Saint Mary and the monument to the military engineer Francesco Rossini in Saint Simeon. All these monuments embellished with portrait busts have a common purpose: to ensure the everlasting memory of important individuals. This paper analyses comparative examples, models, artists, as well as the desires of clients or authorities that were able to invest money in self or family promotion, thus creating the identity of success.

Religion & religious communities as active components of each social & cultural set & as major factors in its functioning may contribute to social processes & relations or affect them both integrationally & disintegrationally. The paper lays out the theoretical & methodological grounds (functionalism) for the analysis of these processes & relations. As the examples of the integrational influence on the social & political processes in Croatia following all the social & political changes, we can mention the activities of the Catholic church (particularly in the Diaspora) &, to a degree, those of the Pentecostal church, while the disintegrational influence was exemplified by the activities of the Serbian Orthodox church. The text also includes a comparative analysis of the empirical data obtained from two studies carried out in Croatia (based on several partial indicators), which indicate a marked turn towards religiosity. Highlighted are possible individual & social aspects of these changes as well as the need for a complex & systematic monitoring of the religious developments in Croatia, the results of which might point to the possible integrational or disintegrational potentials of this "new religiosity" within a broader social framework. 4 Tables, 9 References. Adapted from the source document.

The text presents the genesis of the concept of Christian democracy in Croatia, which developed under the influence of corresponding ideas from Germany, Austria, the Czech Republic, Slovakia, & particularly Slovenia. A major role in this genesis was played by a bishop from Krk, Antun Mahnic, of Slovenian descent. The author divides the development of Christian democracy in Croatia into the pre-party period (up to WWI) & the party organization following the creation of a Yugoslav state in the form of the Croatian Populist Party. This party's program is compared to the program of Radic's Croatian Peasants' Party. 7 References. Adapted from the source document.

The author looks into the emergence of the modern state in Latin Europe, its spread into other parts of the world, its crisis, & its future prospects. In Europe, the conflict between the church & the state was central for the evolution of the state. The Latin Church inherited the politically significant legacy of antiquity, especially of the Roman Empire. This legacy includes the territorial principle, the idea of service in the interest of the public good, the rule of law & not individuals, & the idea of discipline or voluntary obedience. Also included is the concept of total control of owners over their property. The modern state emerged as a warrior state; however, it soon became clear that it needed emotional mobilization. In many cases religious identity represented a pre-phase of national identity. This meant that the modern state was a system of faith. The Enlightenment fostered the growth of the state, but also contributed to its downfall, since those who know how the state functions cease to have faith in it. The author concludes that the state will remain, but in a decentralized & pluralist form. 20 References. Adapted from the source document.

U članku se prvi put donosi umjetnička topografija zapadnog dijela Dalmatinske zagore, koja je politički i crkveno kroz svoju povijest bila podijeljena na trogirski i splitski dio. Na ovom se području tek definitivnim odlaskom Turaka razvija život te donose barokne umjetničke forme. Uz podatak iz biskupskih vizitacija 17. i 18. st. analiziraju se crkve i umjetnine iz vremena baroka. ; Western part of the Dalmatian Hinterland which belongs geographically to Split and Trogir throughout centuries had different historic and cultural development than litoral parts of Dalmatia. The teritory between mountains Svilaja and Kozjak, Moseć and the pass of Klis has rarely been a subject of any research except maybe Middle ages. This article is the first survvey of the Baroque art of the 17th and 18th century on this teritory. Historic background of the 17th and 18th century events in Dalmatia are Venetian-Turkish wars which swept over the Dalmatian Inland leaving it practically inhabited. The border between Venetian Republic and the Otoman Empire cut Dalmatia in two parts changing from Nani line, after war of Candia, which left the Inland in the Turkish iurisdiction, to Grimani line and Mocenigo line after the war of Morea which brought it back under the Venetian dominion. The Turkish retreat ment new life for the whole teritory. New population came form Bosnia and Herzegovina which remained Turkish. Together with these christian settlers come their priests. Churches were built together with new villages and new roads. Churches from the 17th and 18the centuries are analized with particular interest in the modest baroque forms which appear. The formal analysis is accompanied with documents, mostly ecclesiestical visitations of the churches of the area. Few baroque, paintengs are preserved, among them Gaspare Diziani's All Saints in the church of Zlopolje. Venetian import is also obvious in numerous silver calices and reliquaries. The general characteristic of the baroque art here is unity between import, mostly Venetian in connection with church and few nobile families who from Serenissima gained estates in Inland for special war merits, and original baroque taste so obvious in wooden sculpture and carvings. These, naive crucifixes with their strong expressiveness are original achievment of the local carvers, plain peasants who living far away from Split and Trogir had in their minds mental pictures of the venetion crucifixes which they tried to repete. Baroque in the Dalmatian Hinterland has not the category of the style. It is more a chronological sequence of the onehundered and fifty years in which this most poor part of Dalmatia tried to develop certain artistic forms which is spite of all efforts remained very modest and provincial.

Autor u članku, na temelju do sada objavljenih istraživanja i izvora, obrađuje porijeklo, biografiju, obiteljske odnose, posjede, vojničku karijeru te Alapićev utjecaj na stanovnike naselja Brezovica, danas Kalnik, smještene na njegovom najznačajnijem posjedu Veliki Kalnik, po kojem će on i njegovi nasljednici nositi naziv Velikokalnički. ; Baltazar Alapić was a descendant of a lower rank Hungarian noble family which moved to Slavonia in the middle of the 15th century. Neither the identity of his parents, nor the date of his birth is clear. He became a citizen of Zagreb in his youth, but soon started pursuing a career in the military. He was the commander of many fortresses in Slavonia (Medvedgrad, Rakovec, Varaždin, Krupa, Japra, Božjakovina, Veliki Kalnik), while his estates were located in the Zagreb and Križevci Counties. He held the position of viceban of Slavonia on three occasions in a span of ten years from 1497 to 1516, later serving as ban of Jajce from 1511 to 1513. He fathered at least six children from three marriages, the most famous of them being Ivan Alapić, the father of the later Slavonian Ban Gašpar Alapić. His most important estate was Veliki Kalnik, which is why he and his successors bear the surname Alapić of Veliki Kalnik. He was buried in the Church of Saint Brice in Brezovica (present-day Kalnik), which was renovated in late Gothic style a few years after his death due to the seat of the Parish of Kalnik moving from the Church of Saint Martin in Igrišće to the mentioned church.

U naslovu rada je upitnik: to upućuje na pravnu problematiku koja još nije definitivno razriješena. Temeljno pravno pitanje na koje ovaj članak odgovara moglo bi se ovako formulirati: imaju li vjernici laici crkvenu vlast upravljanja ili u njoj mogu samo surađivati? Povod raspravi dale su dvije kanonske odredbe sadašnjeg Zakonika kanonskog prava: prva se odnosi na mogućnost suradnje vjernika laika u vlasti upravljanja (kan. 129, § 2), a druga na mogućnost da vjernici laici budu imenovani crkvenim sudcima (kan. 1421, § 2), što je služba povezana s obavljanjem odgovarajuće vlasti. Je li posrijedi nedosljednost u samom Zakoniku ili je moguće doći do sinteze? U pokušaju odgovora na to pitanje autori induktivnom metodom najprije govore općenito o vlasti upravljanja u Crkvi, a zatim o vjernicima laicima te općenito o njihovim pravima i obvezama u Crkvi. Zatim pristupaju analizi kan. 129, § 2 i kan. 1421, § 2, s posebnim osvrtom na izvore koji su utjecali na formulaciju tih kanona. Konačno, predstavljaju dvije škole, rimsku i münchensku, te dvije teorije, sakramentalnu i nesakramentalnu o izvorima i prenošenju svete vlasti (sacra potestas) u Crkvi. Moguće rješenje postavljenog pitanja i svojevrsnu sintezu u zaključku pronalaze u dvostrukoj izvornosti i dvostrukom prenošenju jedne i jedine Kristove vlasti u Crkvi: po sakramentu sv. reda i po kanonskom poslanju (missio canonica) u ime Crkve. ; Summary In this unsolved issue of the Canon law, the basic juridical question could be expressed in this way: do the lay faithful possess the ecclesiastical power of governance, or they can only participate in it? The discussion is motivated by two paragraphs of the current Canon Law. The first one deals with the possibility of collaboration of the lay faithful in the exercise of the power of governance (can. 129, § 2). The other one refers to the possibility for lay faithful to be appointed for ecclesiastical judges (can. 1421, § 2), which is linked to exercise of the power of governance. Is the Cannon law incoherent, or a synthesis is possible? The authors following the inductive method firstly explain the power of governance in the Church, then the status of the lay faithful, and their general rights and duties in the Church. Then the authors analyze the cannons 129, § 2 and 1421, § 2, giving particular attention to the sources that influenced the formulation of these canons. Finally, they present the theories of the Roman and the Munich school, the sacramental and the non sacramental theory, regarding the sources and transmission of the sacred power (sacra potestas) in the Church. The possible solution and synthesis are found in the double source and the double tradition of the one and only Christ's power in the Church, by the sacrament of Holy Orders, and the canonic mission (missio canonica) in the name of the Church.

Using the results of the poll on the eve of the 2003 parliamentary elections, the author analyzes the determinants of their ideological cleavages. The analysis shows that the most significant determinants are the attitudes concerning the role of tradition & the Catholic Church in the society, the role of women in the society, the attitude towards the minority groups & the attitude to the Croatian history, primarily regarding World War Two & the post-war period. Of all the attitudes-measuring variables the most significant ones for the ideological left-right self-identification are those concerning the role of the Church & tradition & the attitude towards the history. The most important determinants of concrete ideological orientations in Croatia are those variables that measure the attitudes to traditional values & the role of the Church in the society, the attitude to the minorities & the position of women & the attitude to the history. While the attitudes to tradition & the role of the Catholic Church, & to a somewhat smaller extent to the minorities & the position of women in the society distinguish the liberals & social-democrats from the Christian-democrats, the attitude to the history distinguishes primarily the liberals from the social-democrats. The analysis has also shown that the variables measuring the attitude to the parties undoubtedly have the biggest influence on ideological self-identification, whether this is the left-right self-identification, or the identification with a concrete ideological orientation. However, in interpreting these results one should bear in mind that the causal link among these variables can be established both ways. Nevertheless, regarding the level of political sophistication of the public it might be said that the respondents will more easily identify with a party than an ideology, which for most voters is an abstract category. Party identification (preference) may be a consequence of a variety of factors ranging from the early political socialization in the family to the ideological affinity concerning certain issues or trust in party leadership etc. Hence we can conclude that regarding their ideological self-identification the respondents use their party identification as an information shortcut in order to get their bearing in, for most voters, the abstract world of ideologies. Tables, Graphs, Appendixes, References. Adapted from the source document.

Autor je istražio i sustavno prikazao problematiku prodora, širenja i stvaranja institucionalnih okvira reformacije na prostoru hrvatskih zemalja. Polazeći od pretpostavke da su u kontekstu procesa širenja reformacije u Europi hrvatske zemlje bila rubna područja tog procesa, ispitao je modalitete prenošenja, modifikacije i primjene reformskih ideja u hrvatskim zemljama i među iseljenim hrvatskim stanovništvom. Pritom je posebnu pozornost posvetio recepciji reformskih ideja među intelektualnom i političkom elitom Hrvatsko-slavonskoga kraljevstva te modalitetima i medijima posredovanja reformacijskog učenja gradskim i seoskim slojevima. Nastojao je rekonstruirati dominantne teološko-dogmatske obrasce i socio-kulturne prakse koje karakteriziraju elitni i pučki protenstantizam.