Autor najprije tumači i razlikuje pojmove autentične skrbi za se koja je prihvatljiva i pohvalna i narcizma, koji je patološka pojava. Obrazložena je tvrdnja da je malo onih koji istinski skrbe za se i koji odabiru najbolji put vlastitog ostvarenja. To je zbog toga što sebe dobro ne poznaju i što zanemaruju svoju duhovnu dimenziju, odnosno najjaču moć koju imaju, a to je moć samotranscendencije, kao i sposobnost da vjeruju, nadaju se i nesebično vole Boga i ljude. U nastavku članka autor iznosi tezu da narcis zapravo ne voli sebe. On u stvarnosti mrzi sebe, a zaljubljen je u oklop grandioznosti kojim se zaogrnuo da sakrije negativnu predodžbu sebe i veliki osjećaj manje vrijednosti i nemoći koji ga muči i progoni u podsvijesti. Na koncu autor donosi psihodinamiku narcističke ličnosti te daje smjernice integralne psihoterapije narcističkog poremećaja ličnosti.

Spiritual therapy starts with the belief that a man is an original spiritual being and the human spirit is the strongest source of his power. In fact the spirit is the most powerful and most important factor in a complete healing. Spiritual therapy respects and accepts all the help a person can receive from other types of psychotherapy, provided that those also respect the fundamental principles of theological anthropology and the basic two are: 1) the faith in God - the Creator of all that exists; and 2) the belief in the Biblical teaching that Man was created in the image of God Himself, and that he is therefore free, responsible and transcendent (open to God and absolute values) finding the meaning to his life in realizing the plan God intended for him. Spiritual therapy aims to help a person establish contact with the living God, the source of life and joy. The human spirit receives its being from God and if this connection is disturbed in any way, the person in whole will feel those harmful consequences. When a human spirit returns to God and establishes an authentic communion with Him through faith, hope and love, the person flourishes on all levels of its personality. The author analysis mental illnesses and proposes successful therapy in order for a healthy mind through the soul and its impact on the body to confirm the well-known saying: "A healthy mind in a healthy body". The basic principles of spiritual therapy brought in this text are: 1) Residing in peace with God, other creations and yourself; 2) Activate main abilities of the spirit: faith, hope and love within yourself; 3) Live in the liberating truth; 4) Accept and devise in faith the inevitable suffering; 5) Strengthen the power of the spirit through trust in God, prayer and sacramental life.

Despite the intensive globalization and an attractive idea of human cosmopolitism the world is still divided into rival nations and religions, with confronting ethics and many war conflicts across the globe producing and perpetuating huge mental health problems. Radicalism, malignant nationalism, pathological religiosity and violent extremism and terrorism are important issues from the public and global mental health perspective. Public and global mental health research can inform preventive strategies and interventions against malignant nationalism, pathological religiosity and violent extremism. Healthy spirituality, sound religiosity and normal nationalism may contribute significantly to public and global mental health and promotion of empathic civilization. The aim of this paper is to address, stress and support mutual understanding and creative cooperation between religions and nations in promotion of public and global mental health, research, patient care and education.

Duševno je zdravlje jedan segment cjelokupnog čovjekova zdravlja. Duševno zdravlje ima osoba koja živi u miru sa samom sobom, s drugima i s Bogom. Duševni mir najviše ugrožava krivnja koju osoba osjeća kad ne živi po svojoj savjesti. Mnoge psihičke bolesti, razne neuroze, pa i psihoze uzrokovane su uvelike osjećajem krivnje koja nije okajana ni oproštena, nego duboko potisnuta u podsvijest. Ukoliko osoba ne nađe adekvatan način rasterećenja svoje krivnje, ona će izbijati preko psihičkih opterećenja, psihosomatskih bolesti ili će na neke druge patološke načine opterećivati osobu. Osjećaj krivnje je zapravo signal koji poručuje da u čovjeku nešto nije u redu. Taj se signal registrira na svim razinama ljudske osobnosti. Osoba opterećena krivnjom nema mira u sebi i ne može biti sretna. Osjećajem krivnje je opterećeno duševno zdravlje, a vrlo često i tijelo osjeti negativne posljedice nagomilane krivnje. Razrješenje krivnje kroz kajanje i oproštenje samome sebi najbolji je put prema duševnome zdravlju. Krivnju treba priznati, okajati, ispovjediti, povjerovati u Božje oproštenje i na taj način postići duševni mir koji je nužan preduvjet dobroga duševnog zdravlja. Mnogi psiholozi i psihijatri, nažalost, nisu spremni vidjeti vezu između grijeha i krivnje, pa gotovo svaku tjeskobu nastalu zbog osjećaja krivnje proglašavaju psihičkom poteškoćom, umjesto da pomognu osobi da se susretne sa svojom krivnjom, da se za nju pokaje i zatraži oproštenje od onih kojima je nanesena nepravda i šteta. Uz to važna je i naša spremnost da opraštamo drugima. Marc Oraison je lijepo rekao: »Oprosti da oslobodiš u sebi sile ljubavi!« Dobro duševno zdravlje ima ona osoba koja:

The author begins his article by quoting Pope Benedict XVI: "God is the only treasure people want to find in a priest." Before being anything else, a priest is a man of God, a "second Christ" on Earth. A priest has to be strong in spirit in order for people to recognise God in him. The author sees spirituality as an integral part of the complete identity of a person who functions on physical, mental, social and spiritual levels. The spiritual dimension is considered to be the crowning identity of each individual person. It is this dimension that enables a person to establish a relationship with the Absolute and to hear God's voice through their conscience. Priesthood spirituality - as an openness towards the Absolute - is the most important, integral part of the identity of a priest. The identity of a priest consists of, firstly, to be a man; then to have a true calling to priesthood; to be consecrated and sent to the people by God through the Church that offers the sacrament of Holy Orders. The priest's identity is marked by Christ to such an extent that we can say that in his apostolate, he acts "in persona Christi". The Holy Spirit, who is active in priesthood spirituality, "builds" the image of Christ within a priest.In the second chapter the author quotes numerous Church documents, as well as the teachings of certain theologians, who argue that priesthood spirituality receives its life from sacramental grace. Every time a priest gives the sacrament of Baptism he has a chance to renew his own baptismal promises. A priest is also the first to use the sacrament of Reconciliation, before his penitents do. The Eucharist is the source and the highlight of the Church and spiritual life. The greatest sign of a priest's dignity and his spirituality is the celebration of the Eucharist through which Jesus Christ is present in this world. The sacrament of Holy Orders entitles a priest to act with God's power and to continue Christ's work of salvation. The author notes that a priest's spirituality feeds itself on God's word and prayer. Obedience to God and Church makes a priest's spirituality stronger. A true priest who is God's priest does not talk or act according to his own wisdom but in the name of God. Priesthood spirituality gives a priest strength and incentive to be faithful to his vow of celibacy.The author concludes by quoting the words of Pope Benedict XVI. With them the Pope encourages priests to be aware of the nobility of their priesthood identity as well as the power of their priesthood spirituality: "Believe in the power of your priesthood! Through the power of the sacrament, you have received all that you are..."In conclusion, the author provides two examples of holy priests who are true "specialists" in spirituality: Saint John Vianney, the patron of priests, and Blessed Aloysius Stepinac, Archbishop of Zagreb.

U članku je donesena definicija duhovnosti s posebnim naglaskom na duhovnosti koja je vlastita mladima. Doneseni su i razlozi širenja duhovnosti „New agea“ koja je mladima veoma zavodljiva, a s kršćanskom je duhovnošću često u velikom raskoraku. U drugomu dijelu autor donosi deset načela zrele i poželjne kršćanske duhovnosti mladih. To su: 1) teocentrična duhovnost, teološki dobro utemeljena na pravoj vjeri Katoličke crkve; 2) kristocentrična duhovnost u kojoj je Isus Krist prikazan kao prijatelj mladih; 3) duhovska duhovnost koja je otvorena nadahnuću i vodstvu Duha Svetoga; 4) biblijska duhovnost koja se nadahnjuje Božjom riječju i biblijskim primjerima; 5) ekleziološka (eklezijalna) duhovnost koja ostaje vjerna crkvenomu učiteljstvu: 6) marijanska duhovnost koja je pod zaštitom nebeske Majke Marije; 7) kontemplativna i dinamična duhovnost koja živi od Boga i mijenja nas i svijet; 8) sakramentalna duhovnost koja potiče na primanje svetih sakramenata; 9) integrirajuća duhovnost koja povezuje tradicionalnu i modernu duhovnost; 10) utjelovljena duhovnost u mentalitet i kulturu hrvatskoga naroda.