This article examines the executed criminal’s body as a paradigmatic site where projected hatred materializes as abject remainder. Drawing on Rogozinski’s egoanalysis and Cohen’s Monster Theory, it argues that monstrosity does not precede exclusion but is produced through a process by which the ego expels what it experiences as intolerable within itself and misrecognizes it as an external enemy. Hanging is analyzed as a judicial spectacle in which this mechanism becomes historically visible: through the suspension of the condemned corpse, the abject remainder persists in public view, acquiring the unsettling aura that marks it as both expelled and uncannily familiar. The article thus reinterprets capital punishment as the material enactment of hatred’s self-dividing logic: the remainder is incarnated in the hanged body, which crystallizes the community’s effort to externalize its own transgressive potential, converting it into a figure subjected to expulsion and violent sanction.
Prispevek obravnava vprašanje ohranjanja človeškosti v času hitrega razvoja generativne umetne inteligence (UI). Izhaja iz hipoteze, da temeljna nevarnost UI ni v njeni morebitni zavestnosti, temveč v človekovi pripravljenosti, da lastno eksistenco zreducira na algoritemsko procesiranje. Z uporabo interdisciplinarnega pristopa, ki povezuje spoznanja nevroznanosti (Penfield, Egnor), filozofije duha (Feser, Searle) in teologije, raziskava dokazuje ontološko nezvedljivost človeka na materialni stroj. Analiza nevroznanstvenih dokazov zavrača biološki redukcionizem in potrjuje nematerialno naravo intelekta in volje. V nadaljevanju prispevek razkriva epistemološki prepad med sintakso UI in človeško semantiko ter UI opredeljuje kot ‚logičnega drugega‘ oziroma kot simulaker brez notranjega uvida. V zadnjem delu se razprava usmerja v eshatološko in etično dimenzijo – avtor s kritiko transhumanizma in konceptom ‚malikovanja tehnologije‘ utemeljuje, da je ohranjanje človeškosti mogoče le s sprejemanjem bivanjske ranljivosti, končnosti in sposobnosti za molk, česar pa digitalna nesmrtnost ne more ponuditi.
V izjavi II. vatikanskega koncila o krščanski vzgoji je izrecno poudarjeno, da je pri njej na prvem mestu katehetski pouk, čeprav dokument v nadaljevanju govori bolj ali manj o verskem pouku v šoli. Sami izhajamo iz predpostavke, da so na razvoj kateheze v pokoncilskem obdobju vplivali skoraj vsi njegovi dokumenti, ki so poudarjali pastoralni pristop Cerkve. Poziv k vstopu Cerkve v sodobno družbo je na prvo mesto postavil kristocentričnost in antropološko naravnanost, saj so to koncilski očetje uporabljali za temeljni hermenevtični ključ razbiranja znamenj časa in kot vodilo za pristop k sodobnemu človeku. Antropološki pogled vodi k vzgoji z bolj induktivnim pristopom, ki izhaja iz dejanskega položaja človeka – z vsemi njegovimi skrbmi in vprašanji. V to naj bi kateheza vnašala luč vere, da bi človek živel bolj polno v moči Kristusovega odrešenja v občestvu Cerkve. V Sloveniji se je zaradi uradne izključitve verskega pouka iz šol to približevanje konkretnemu človeku in konkretni družbi dejansko začelo že prej – v času pred koncilom. Posamezniki so poleg formalne obnovitve kateheze poskušali slediti tudi potrebam konkretnih otrok in mladostnikov. Kljub temu so se med zagovorniki klasičnega, bolj katekizemskega pristopa, ki se odraža v t. i. Pogačnikovih učbenikih, in tistimi, ki so želeli v korak s sodobno paradigmo religijske vzgoje, zbranimi okrog Medškofijskega katehetskega odbora, porajale napetosti. Nedavni odmevi koncilskega poziva k pastoralni usmeritvi so vidni v kerigmatični usmeritvi zadnjega pravilnika za katehezo. Kerigmatični poziv in odgovornost celotnega občestva Cerkve za katehezo je v našem prostoru najbolj razviden v prvem celostno zastavljenem in uradno potrjenem katehetskem načrtu nekaj desetletij po koncilu.
AI-based (social) identification technology, which relies on machine learning performance supported by algorithmic complexity to achieve desired outcomes, has permeated humans’ daily lives. On the one hand, this technology offers significant benefits, particularly in enhancing operational efficiency and facilitating the analysis of large volumes of data. On the other hand, however, it presents a severe ethical challenge, as AI technology operates through algorithms that have not been free from bias. This study critically examined the ethical issues of discrimination within the discourse on human dignity, particularly in the context of biased algorithmic applications from a (Catholic) moral theologian’s perspective. This article is intended to reveal that (a) algorithmic bias has the potential to disproportionately affect vulnerable and minority groups, and (b) discrimination resulting from algorithmic bias is exceedingly difficult to eliminate, thereby necessitating a discourse grounded in the infinite dignity of every human being.
This article overviews developments in the field of creation theology in the post-war period, highlighting the contributions of Gerhard von Rad, Claus Westermann and Walter Brueggemann. I will discuss how creation became a fully operational concept within protestant theology during the last fifty years by the overcoming of the history versus nature divide and through the development, critique and revision of the theology of blessing. It is now firmly established that creation theology allows both celebration and protest, thanksgiving and lament. The multiple uses of creation theology have enabled it to bridge gaps between different perspectives in the Christian world and have made possible a fruitful dialogue between secular and religious points of view, further contributing to the return of religion to the public sphere in the Modern world.
The Cyril-Methodist tradition could not develop undisturbed in the territory of present-day Slovakia before 1918, because it carried with it a dangerous Pan-Slavism for the Hungarian political and church elites. Slovaks were gradually inspired by the Cyril-Methodist veneration in Moravia, where annual conventions were held in Velehrad, which made it possible to spread Cyril-Methodist ideas and unionism. Veneration of St. Cyril and Methodius began to develop more intensively in Slovakia only after 1921, after the consecration of the first Catholic bishops, who came from Slovakia. Devín Castle became the center of this cult. In the first half of the 20th century, the Košice diocese was headed by two important bishops – Augustín Fischer-Colbrie and Jozef Čársky. As a bishop, Jozef Čársky (of Slovak origin) was intensively involved in developing Cyril-Methodist veneration, which enabled him to mobilize his diocese for many pastoral activities such as: associations, celebrations, congresses, lectures, collections, homilies, pilgrimages, church constructions, and others. Thanks to the pastoral activities of these bishops, the Košice diocese not only preserved Cyril-Methodist veneration, but also developed and expanded it.
This article examines Gregory Palamas’ distinction between divine essence and uncreated energies as the theological foundation of real participation in God. Situating Palamas within the apophatic tradition of Greek patristic theology, particularly in dialogue with Pseudo-Dionysius the Areopagite, the study argues that the essence–energies distinction is not a speculative metaphysical construction, but a dogmatic articulation grounded in ecclesial experience and soteriological necessity. Through a close reading of The Triads and related Palamite texts, the article demonstrates that the absolute inaccessibility of the divine essence does not negate communion with God but rather safeguards its authenticity. Divine energies are shown to be uncreated, truly divine, and inseparable from the divine essence, while remaining really distinct from it. As such, they constitute the ontological basis of deification, understood as real participation in God without collapse of the Creator–creature distinction. The study further explores the soteriological and anthropological implications of this doctrine, emphasizing the realism of uncreated grace, the participatory character of the knowledge of God, and the transformation of the human person in communion with divine life. In conclusion, the article presents Palamas’ theology of essence and energies as a coherent theological synthesis integrating the doctrine of God, salvation, and theological anthropology, offering a dogmatic framework of enduring relevance for systematic theology.
This article examines the dogmatic questions concerning the immanent processions in the Holy Trinity in relation to the First Council of Nicaea. It explores the fundamental relationships between the Persons of the Trinity and their significance for the Christian faith. The First Council of Nicaea played a crucial role in the development of Christian dogmatics, particularly in the theology of the Holy Trinity. The decisions of the Council of Nicaea (and later, the Council of Constantinople) shaped the doctrine of the Trinity and defined the procession of the Son and the Holy Spirit from the Father. Therefore, in 2025, all Christian denominations ecumenically celebrate the 1700th anniversary of the Council of Nicaea. The article analyses how the mystery of the Trinity was theologically refined to preserve the unity of the Church’s faith and protect against heresies, particularly Arianism. It discusses the two immanent processions in God: the begetting of the Son from the Father and the procession of the Holy Spirit from the Father and the Son as a single breath. The study emphasizes that immanent processions are not merely a theoretical explanation of God’s essence but an essential truth of faith that enables a deeper understanding of God’s unity and tri-personality. This mystery reveals the relationships among the divine Persons, forming the foundation of both Christian dogmatics and salvation history.
The present study examines the intrinsic religious orientation in T. K. Chapin’s The Journey of Grace. Intrinsic religious orientation involves the internalization of religious teachings, where individuals find meaning in their faith. By bridging Christian literature and religious studies, the present study makes a unique contribution, demonstrating how faith journeys are depicted in literature. Using qualitative content analysis, the research looks at five dimensions of intrinsic religious orientation: faith as a master motive, internalization, consistency, autonomous faith, and spiritual growth and transformation. This study addresses a fundamental gap in existing research by providing a qualitative content analysis as this field is dominated by quantitative research. The findings show that intrinsic religious orientation helps the characters to overcome emotional problems, achieve stability through faith. This study lays the foundation for future researchers to analyze Christian literature fiction in the areas of extrinsic religious orientation.
The article examines the role of Saint Peter as the foundation of the Church and his leadership understood as a model to follow in the context of contemporary organizational and social challenges. It focuses on the significance of Jesus granting Peter the “keys of the kingdom of heaven” and entrusting him with the pastoral mission three times, emphasizing both the symbolic and practical implications of this act for spiritual and organizational leadership. The article compares traditional interpretations by the Church Fathers, such as St. Cyprian, St. Augustine, and St. Gregory the Great, with modern leadership concepts, including servant leadership, highlighting the key elements of Peter’s leadership: service, responsibility, care for the community, and ethical guidance. Based on research conducted by the author among young people from various countries, the article shows that the younger generation continues to actively engage in faith and religion and is guided by spiritual values in both personal and professional life. The analysis suggests that Peter’s example can serve as a model for contemporary leaders, managers, and executives, as it integrates spirituality, moral responsibility, and human development within organizational structures. The article also emphasizes the universal character of Peter’s leadership, which harmoniously combines spiritual values with effective and ethical management.
Ljubljana je v primerjavi z drugimi evropskimi prestolnicami posebna po svoji toponimiki – imenih trgov, cest, ulic, vse do (ne)vidnih mikrotoponimov. Od ideološkega očiščenja leta 1952 dalje niti v okolici reprezentativnih cerkva – vključno s stolnico – ni poimenovanj po njihovih patrocinijih, odpravljena pa je bila tudi velika večina drugih s Cerkvijo in vero povezanih nazivov. Prispevek je namenjen ugotavljanju, kaj se je od nastanka mesta do danes dogajalo z ljubljansko nesakralno toponimiko cerkvenega in verskega izvora. Skozi stoletja so Ljubljančani po cerkvah, kapelah in samostanih poimenovali posamezna območja, trge, ulice in ceste, pogosto (priložnostno) opisno. Takšna praksa je v slovenščini in nemščini – ta je bila do sredine 19. stoletja pisni uradovalni jezik in v njej se je pisalo praktično vse – trajala nekako do začetka 19. stoletja, ko je mestni magistrat določil stalna ulična imena, tedaj samo nemška. Medtem ko je o toponimiki dotlej spontano odločal ljudski glas in le malo zapisovalska tradicija (v nemščini), je poslej glavno vlogo prevzela mestna oblast –imena trgov, cest in ulic pa so postala in do danes ostala politikum. Nekaterih novih poimenovanj za stare lokacije ljudstvo sicer ni sprejemalo ali so se uveljavljala le stežka, vendar neuradna raba na uradno nomenklaturo ni mogla več vplivati tako kot prej.
Prispevek analizira naraščajoč pojav bivanjske praznine pri mladih, ki ga poglablja novo družbeno-tehnološko okolje generativne umetne inteligence (Gen-UI). Avtorji prispevka argumentirajo, da Gen-UI v nasprotju s predhodnimi tehnologijami verjetno ne more biti opredeljena zgolj kot orodje razširjene kognicije, temveč kot dejavnik algokracije, ki spodbuja kognitivno pasivnost in heteronomijo. Slednja po Kantu ogroža osebno avtonomijo, ki je po Franklu predpogoj za osmišljanje bivanja. V drugem delu se prispevek osredotoča na vlogo šole, ki mora v dobi digitalne instrumentalizacije delovati kot »protiokolje«. Namesto nekritičnega prevzemanja tehnologije mora edukacija krepiti pogum za uporabo lastnega razuma in etično presojo. Le s poudarkom na človeškosti, ki vključuje tudi duhovno-religiozno dimenzijo, in oblikovanju osebne avtonomije lahko šola mladim pomaga preseči občutke bivanjske praznine ob hkratni vzpostavitvi kritične distance do algoritmičnih sistemov.
Teolog dr. Vilko Fajdiga (1903–1984) je na polju osnovnega bogoslovja sredi 20. stoletja iskal nove poti utemeljevanja krščanske vere, ki bi privlačnost krščanskega življenja bolj približale sodobnemu človeku. Na Teološki fakulteti v Ljubljani je poleg temeljnega študijskega traktata o resničnosti krščanskega razodetja uvedel še praktični vidik spontanega utemeljevanja vere z življenjem in osebnim zgledom ter metodično polje apologetike razširil od pretežno obrambnega vidika k drži pričevanja. Vsebinski poudarki na večji odprtosti kristjanov v odnosu do sveta so postavili temelje za bolj konstruktivno navezovanje stikov z neverujočimi in pripadniki drugih verstev – čeprav z jasnim pastoralnim ciljem njihovega spreobračanja v Cerkev. Prispevek osvetljuje vire Fajdigove praktične apologetike in razlaga, kako je vplivala na njegovo razumevanje dialoga – ki zanj pomeni predvsem priložnost za oznanjevanje krščanstva – z različnimi sogovorniki.
Okrožnica papeža Frančiška iz leta 2015, „Laudato si'“, odpira vrsto aktualnih vprašanj, ki zadevajo ekološko problematiko. Okrožnica je v tem pogledu zelo inovativna. Rešitev okoljskih problemov okrožnica tesno povezuje z družbenimi in antropološkimi vprašanji, ki jih je treba na novo definirati. V središču sta zgrešeni pojem napredka, ki nujno zahteva svojo duhovno dimenzijo, ter pojma človeka in skupnosti. Ob tradicionalni dilemi – služiti ali obvladovati – članek na osnovi biblijskih pojmov išče sintezo v razumni kombinaciji obeh, pogoj za to pa sta družbeni mir in varnost.
This article aims to highlight the relationship between the Assumption of the Virgin Mary and her status as Queen of Heaven. The article is structured in three sections. The first one consists in the analysis of some texts by many Church Fathers and medieval theologians that designate the Virgin as the Queen of Heaven. The second section exposes numerous fragments of medieval liturgical hymns that proclaim the raised Mary as the Heavenly Queen, Lady of angels and saints. The third section brings the iconographical analyses of seven paintings and sculptures that illustrate Mary's Assumption as the crowned Queen of Heaven. Finally, the author drafts several conclusions from the comparative analysis of those texts and these images.
This article examines Paul’s speech at the Areopagus (Acts 17:16-34) as a theologically grounded confrontation between the Gospel and Hellenistic conceptions of the good life. By analysing the concept of eudaimonia in Epicurean and Stoic philosophy, the study contends that Paul neither rejects nor assimilates the ancient pursuit of human flourishing. Instead, he reorients it by placing the question of a fulfilled life within an eschatological framework shaped by God’s salvific action. Through the call to repentance, the proclamation of judgment, and the announcement of resurrection, human fulfilment is redefined in terms of soteria rather than ethical or rational self-sufficiency. Considered within Luke’s narrative framework and in dialogue with authentic Pauline letters, the Areopagus speech reveals an early Christian reconfiguration of human flourishing grounded in the Gospel.
Climate change has been causing adverse impacts on the socio-economic livelihoods of individuals. Various approaches have been developed in the past to mitigate the harmful effects of climate change. This article analyses the relationships between religion, climate change and sustainable development. It argues that religious values provide a backbone for developing holistic and effective public policies and adaptation and mitigation measures to tackle actual and potential adverse impacts of climate change preventively. It employs traditional social science methods to link seemingly unrelated fields, concluding that they are, in fact, intrinsically connected. Religious values provide a foundation for developing a holistic, normative model that effectively responds to climate change and promotes sustainable development, enabling proper human self-fulfilment.
After the Second Vatican Council, Catholic pontiffs affirmed that peace is threatened by factors other than armed conflict, and these challenges are also geographically diverse. Due to the Roman Pontiff's governmental primacy, little attention was given to the views of local churches. In recent years, however, there has been a tendency for lower-level church statements to influence the teachings of central authorities on peace, security, and just war. In this article, we will focus on the bishops' conference. Over the last hundred years, this Catholic institution has undergone significant theological, canonical, and structural development. A conference of bishops plays an increasingly important role in shaping the Church's ethical stance on war and social justice. Its statements and activities demonstrate that local churches are active shapers, not passive recipients, of the Holy See's message on security challenges. Beyond presenting the legal and theological frameworks, this article suggests ways in which the conference can better leverage its structure to promote peace. Additionally, it identifies the challenges posed by states that do not operate within the framework of the rule of law.
Na primeru župnije Gorje je predstavljen preplet prizadevanj svetnih in cerkvenih oblasti za prenovo in stabilizacijo katoliškega verskega življenja v 17. stoletju. Zaznamovale so ga problematika podeljevanja zakramentov, zakonske nezvestobe posameznikov, ukvarjanje duhovščine s poklicu neprimernimi opravili in vloga fevdalne gosposke v cerkvenih zadevah. Vzporedno z notranjo versko prenovo je potekala prenova cerkva in njihove opreme ter umetniških stvaritev v manierističnem in zgodnjebaročnem slogu. Dejavnost župnije je bila povezana z upravljanjem cerkvenega premoženja v okvirih fevdalne ureditve. Podatke so vizitatorji (ljubljanski knezoškofi) zbirali s pomočjo zaslišanj župnikov, vikarjev, ključarjev, cerkovnikov in soseščanov ter posameznikov, ki so bili vpleteni v afere.
