| Abstract | Življenje svećeničkog poziva prožeto je određenom napetošću između uzvišenog Božjeg poziva na pastoralnu službu u Crkvi i čovjekove ograničene naravi. Svećenik u sebi doživljava dodir božanskoga sa zakonima njegove naravi i čovještva, susret naravi i nadnaravi, iskustvo ljudske slabosti i Božje milosti, poziv da se iz svoje ograničenosti vine prema svetosti. Rad stoga nastoji osvijetliti osobnu dramu koja se događa u svakom svećeniku i pronaći jedinstvenu i usku nit koja povezuje litice naravi i nadnaravi i vodi prema ostvarenju nadnaravnosti naravi svećeničkog poziva.
Autor ovoj problematici pristupa interdisciplinarno. Polazeći od biblijskog iskustva Božjeg poziva uočava se kako Bog ne poziva „savršene“ u ljudskim očima, nego gleda na čovjekovo srce. Bog poziva „nesavršene“, ali koji, unatoč svojim nedostacima, snagom ljubavi prema Bogu polako rastu u svojem humanumu, a Bog taj proces osnažuje svojom milošću. U svjetlu biblijskog iskustva i današnji svećenik je pozvan, potaknut Božjom milošću i vođen ljubavlju prema svome pozivu, izgrađivati naravne sposobnosti i postići osobnu zrelost, osobito kroz prizmu afektivnog sazrijevanja. Osim toga, kako bi nadvladao nutarnju napetost, svećenik je pozvan i na trajnu izgradnju svoje naravi prema punini humanuma koja se očituje u osobi Isusa Krista. Suobličujući se Kristu, svećenik ostvaruje osobnu svetost na koju je pozvan snagom sakramenta Krsta i svetoga Reda. Napetost koja je prisutna u svećeničkom pozivu, nadilazi se u kristolikosti svećeničkog života jer istovremeno ostvaruje i puninu humanuma i osobnu svetost.
Opisujući konkretna ostvarenja odnosa milosti i naravi u svećeničkom životu, rad progovara i o važnosti odnosa prema autoritetu, povjerenom mu stadu te osobama suprotnog spola, povezujući svećeništvo s pozivom na svetost i teološko-sakramentalnim govorom o milosti svetoga reda. Svećenik je pozvan svakodnevno se suobličavati Isusu Kristu jer upravo kristocentričnost svećeničkog poziva jezgrovito odražava identitet, duhovnost, poslanje i narav svećeništva. Iz kristolikosti svećeničkog poziva proizlazi zahtjev za autentičnošću života koju prati čitav niz moralnih obveza u odnosu na služenje zajednici, naviještanje Riječi i slavljenje sakramenata. Na kraju rada, oslanjajući se na aktualne govore pape Franje, koji je u nekoliko prigoda jasno i odvažno progovorio o „bolestima i lijekovima“ Rimske Kurije, ali i svih onih koji se potpuno Bogu posvetiše, u radu se donose i konkretni pokazatelji drame življenja svećeničkog poziva, stvarnosti i očekivanja, ideali i borbe. |
| Abstract (english) | The living of the priestly calling is pervaded by a certain tension between the exalted call of God to pastoral ministry in the Church and man's limited nature. The priest in himself feels the touch of the divine with the laws of his nature and mankind, the encounter of nature and supernatural, the experience of human weakness, and the grace of God, a call to increase from his limitation to holiness. This paper wants to enter the personal drama that is happening in every priest and find a unique and narrow thread that will connect the cliffs of nature and overwhelm the bridge of supernatural nature.
The author approaches this problem interdisciplinary. Starting from the biblical experience of God's call, it is noticed that God does not call "perfect" in the human eye, but looks at the human heart. God calls "imperfect" but who, despite their failings, with the power of love for God slowly grow in their humanity, and God empowers this process by his grace. In the light of the biblical experience, today's priest is called, motivated by God's grace and led by his love for his calling, to build up natural abilities and achieve personal maturity, especially through the premise of affective maturity. In addition, in order to overcome the inner tension, the priest is also called for a permanent construction of his character towards the fullness of humanum manifested in the person of Jesus Christ. Drawing to Christ, the priest realizes the personal holiness he is invoked by the power of the sacraments of baptism and the Holy Order. The tension that is present in the priestly calling goes beyond the Christology of priestly life, while at the same time fulfilling the fullness of humanum and personal holiness.
Describing the concrete achievements of the relationship of grace and nature in priestly life, the paper also talks about the importance of the relationship to authority, entrusted to him and to persons of the opposite sex, linking the priesthood with the call to holiness and the theological-sacramental speech of the grace of the Holy Order. The priest is called to conform daily to Jesus Christ every day because the very Christocentricity of the priestly calling is a fundamental reflection of the identity, spirituality, mission and nature of the priesthood. From the Christianity of the priestly calling comes the demand for the authenticity of life that is followed by a whole range of moral obligations in relation to service to the community, the proclamation of the Word and the glorification of sacraments. Finally, relying on the speeches of Pope Francis, who spoke clearly and courageously about "diseases and medicines" of the Roman Curia, but also of all those who are completely devoted to God, the paper talks of concrete signs of drama in the priestly life, reality and expectations, ideals and struggle. |
