HRVATSKI JEZIČNI IDENTITET U SVJETLU PROŠLIH I SADAŠNJIH IDEOLOGIJA

U radu je dan prikaz knjige Anite Peti-Stantić i Keitha Langstona HRVATSKO JEZIČNO PITANJE DANAS: IDENTITETI I IDEOLOGIJE (Srednja Europa, Zagreb, 2013.)

KAZALO

INDE

Cultural Memory in Gorski Kotar

Ovaj diplomski rad bavi se temom kulture sjećanja na prostoru Gorskog kotara koji je oduvijek bio zatvoreniji od ostatka države. Rad obuhvaća izgrađenu spomeničku baštinu u čast Narodnooslobodilačke borbe putem koje se manifestira kolektivno sjećanje naroda ovog prostora. Prvi dio rada obuhvaća spomeničku baštinu podijeljenu u kategorije realističnih spomenika, modernističkih te autentičnih spomenika, odnosno mjesta sjećanja, pojma kojeg je popularizirao francuski povjesničar Pierre Norá. Osim toga, rad sadrži i transformaciju sjećanja koja se dogodila nakon devedesetih godina s promjenom vlasti. Dotične promjene bit će analizirane u promjenama imena ulica, mjesta, lokalnih škola, kao i imena memorijala. S navedenim promjenama, došlo je i do uništavanja spomenika iz Narodnooslobodilačke borbe, a samim time i do pokušaja zaboravljanja sjećanja na to ratno doba. Ono što je oduvijek zanimljivo za ovo područje, skladan je i miran život stanovnika hrvatske i srpske nacionalnosti. U radu će biti istraženo ono što je pridonijelo tome, kao i zbog čega nije došlo do izbijanja Domovinskog rata na ovom području, iako su uvjeti bili idealni za to. U zadnjem dijelu bit će opisana spomenička baština izgrađena nakon Domovinskog rata.This thesis deals with the culture of memory in the area of Gorski Kotar, which has always been isolated from the rest of the country. The work includes the built cultural heritage in honor of the National Liberation Struggle by which manifests the collective memory of the people of this area. The first part of the work includes cultural heritage divided into categories of realistic monuments, modernist and authentic monuments or sites of memory, idea that was popularized by the French historian Pierre Nora. In addition, the work also includes the transformation of memories that occurred after the nineties with the change of government. These changes will be analyzed in the changes of street names, places, local schools, as well as the names of the memorials. With these changes, came a destruction of monuments of the National Liberation Struggle, and therefore an attempt to forget the memories of wartime. What has always been interesting for this area, is the harmonious and peaceful life of inhabitants of Croatian and Serbian nationality. The work will explore what has contributed to this, as why there has been no outbreak of the Homeland War in this area, although the conditions were perfect for it. The last part will describe monuments built after the war

ESULI IN THE POLITICS OF HISTORY OF THE ITALIAN REPUBLIC

Disertacija se bavi pitanjem esula u politikama povijesti u Italiji, odnosno političkom uporabom te povijesne teme u legitimiranju određene političke pozicije, bilo da se radi o poziciji državne politike Talijanske Republike ili pak određenih političkih stranaka (poglavito desnice) te esulskih asocijacija. U okviru kulturalnog pristupa koji ističe važnost politike simbola, nacionalnih mitova i javnih rituala posredovanih kulturno-povijesnim nasljeđem, u radu se polazi od postavke da Talijanska Republika, glede poslijeratne sudbine istočnoga Jadrana, uz uporabu političkih mitova esuli, egzodus, foibe, u posljednjih dvadesetak godina – i kao dio politike identiteta i kao policy - reafirmira takvu politiku povijesti koja konvergira s onom iz neposrednoga poraća. Rekonstrukcijom odnosa političke moći i uporabe povijesti u kontekstu esulskog pitanja, u radu se pokušava dokazati da je u razdoblju od početka 90-ih godina prošloga stoljeća naovamo, upravo to pitanje u bitnome odredilo vanjsku politiku Italije spram Hrvatske od njezina osamostaljenja do ostvarenja punopravnog članstva u Europskoj uniji, a ono ostaje otvorenim neriješenim bilateralnim pitanjem i u budućim odnosima dviju država.The dissertation analyses which political actors in Italy, how and with what purpose pursue politics by using the historical topic of exiles (esuli) and discusses that, by using such politics, they strive to legitimize their own political positions and, eventually, domineer the collective memory of the nation. The position of the state politics of the Italian Republic, of certain political parties (particularly right-wing parties) and of the associations of esuli is analysed. In the framework of the cultural approach, the dissertation takes as it starting point the premise that, in the last twenty years, the Italian Republic, with respect to the post-WW II fate of the eastern Adriatic coast, by using the political myths of esuli, exodus, foibe (caves) – both as part of the politics of identity and as a policy – has been reaffirming the politics of history that is convergent with the one of the immediate post-war period. As of the beginning of the 1990s, through the new politics of history, esuli have become an important determinant of the foreign policy of Italy which, in its relations with Croatia, does not regard this issue as a financial matter (compensation) only, but also as an open ethical and political question in the interstate relations

Irony in the prose of Dubravka Ugrešić

Ova doktorska disertacija proučava ironiju u prozi Dubravke Ugrešić, istražujući mjesto i razloge njezina nastanka. Glavna je teza ovoga istraživanja da je ironija središnja konstruktivna forma proze Dubravke Ugrešić koja je pozicionira različito od ostalih autorica u razdoblju od 70-ih godina nadalje te da se ironija u književnosti može upotrijebiti kao moćno sredstvo za pokušaj institucionalizacije novih društvenih struktura koje u ovako zadanom okviru vode do prava na razliku, odnosno prihvaćanja drugih, kojima se autorica u svojim proznim djelima često bavi. Time dolazimo i do problema identiteta. Na uvodne teorijske postavke fenomenologije i dekonstrukcije rad se nastavlja osvrtom na teorijske radove koji se bave problemom ironije, suvremenim teorijama kulture i feminističkom teorijom na kojima se zasniva središnji dio disertacije. Taj dio rada bavi se (de)konstrukcijom ironije u prozi Dubravke Ugrešić. Završni dio disertacije bavi se iščitavanjem upravo tako upisanih naznaka strukturalnih elemenata u procesu uspostavljanja obrisa nove paradigme društvenih i etičkih odnosa. Time se otvara prostor raspravama o mogućim konturama jedne nove i drugačije paradigme kulture, ali i nastavljačima ironije u hrvatskoj književnosti.This doctoral thesis analyses irony in the prose of Dubravka Ugrešić via exploration of its origins and causes. The central thesis is twofold: firstly, it is that irony is the core and the constructive force of Dubravka Ugrešić prose writings, which differentiates her from other Croatian female authors (i.e. ecriture feminine) from 1970s onwards. Secondly, it is that literary irony can be a used as a powerful tool, opening possibilities to consider the institutionalization of new societal structures, the ones that lead towards the practice of the right to be different and the acceptance of the Other which is one of the central topics that Ugrešić explores in her prose. This leads to consideration of various elements that constitute contemporary identity politics. The first part of the thesis is based on the theories of phenomenology and deconstruction, followed in the central part by various theories of irony, contemporary theories of culture and feminist theory and therein posited (de)construction of irony in Ugrešić's prose. These proceedings provide the framework for the final part of the thesis which concentrates on the new emerging societal structures. Therefore, a place is opened for further discussions on the possibilities of a new paradigm of culture, as well as on prospective writers with similar usages of irony in Croatian literature

Cultural Memory of the City and a Document in the Digital Age: Cultural Heritage of the Parish Church of St. Michael the Archangel in Osijek

Kulturno pamćenje u trenutcima ugroze čovjekove i/ili civilizacijske opstojnosti može sačuvati osobni ili kolektivni identitet. Grad, urbani prostor identiteta pojedinca ili skupine, prepoznat je svojim sjećanjem. Kolektivno iskustvo urbanog prostora upisuje svoj identitet u arhivsku građu. Disertacijom će se istražiti i utvrditi da je arhiv Župe sv. Mihaela arkanđela u Osijeku institucija kolektivnog pamćenja, a njezina građa bit će označena baštinskom jer ovjerava istinitost prostora Nutarnjega grada na prijelazu iz 19. te u prvoj polovici 20. stoljeća. Arhiv Župe, kao baštinska institucija, upravlja kolektivnom memorijom grada, a danas, u vremenu globalizacije, društveno-političkih i ekonomskih promjena, još više izravno služi razvoju društva. Kako bi se konstruiralo sjećanje grada u kontekstu župnog arhiva na prijelazu iz 19. te u prvoj polovici 20. stoljeća, izrađena je relacijska baza podataka uz korištenje standarda Cataloging Cultural Objects (CCO). Ovaj rad nudi model digitalizacije arhivskog gradiva, a rezultat nisu samo digitalizirane reprodukcije u svrhu zaštite i trajne pohrane toga gradiva, nego su uz svaku jedinicu gradiva dodani metapodatci koji su plod istraživačkog rada, a koji se u bazi, uz korištenje unaprijed definiranih elemenata opisa i kontroliranih rječnika, mogu pretraživati i pregledavati u skladu s posebnim interesima korisnika. Tako obrađena baštinska građa, obogaćena zapisima župnika u župnoj spomenici te njegovim sustavnim prikupljanjem dokumenata, fotografija i smrtovnica, služi kao prostorno-vremenski komunikator koji dopunjuje memorijski kapacitet grada.In moments in whichthe existence of man and/or civilization is in jeopardy, cultural memory can preserve a personal or collective identity. A city, the urban space of an individual or a group identity, is recognized through its memory. The collective experience of the urban spacemarks its identity in archival material.In this dissertation, a research will be carried out that verifies that the archives of St. Michael‟s Parish Church in Osijek is an institution of collective memory and its archival records will be labelled as cultural heritage since they validate the authenticity of the area of Inner City at the turn of the 19th century and in the first half of the 20th century. Being a cultural heritage institution, the archives of the Parish Church manages the collective memory of the city, and nowadays,in times of globalization, socio-political and economic changes, it serves the development of society even more directly. In order to construct the memory of the city in the context of the parish archives at the turn of the 19th century and in the first half of the 20th century, a relational database has been created by the use of the Cataloging Cultural Objects (CCO) standard. This paper offers a model for digitalization of archival material and it does not onlyresult in digitalized reproductions with the aim of preservation and permanent storage of the material, but also in assigningresearch-based metadata to each unit of archival material which can then be retrieved and browsed in the database by the help of predefined element descriptions and controlled vocabularies according to the special needs of the user. Cultural heritage material processed in this way, enriched with the parish priest‟s records in the parish chronicle and his systematic collecting of documents, photos and obituaries, provides for a space-time communicator that complements the memory capacity of the city

Cultural Memory of the City and a Document in the Digital Age: Cultural Heritage of the Parish Church of St. Michael the Archangel in Osijek

Kulturno pamćenje u trenutcima ugroze čovjekove i/ili civilizacijske opstojnosti može sačuvati osobni ili kolektivni identitet. Grad, urbani prostor identiteta pojedinca ili skupine, prepoznat je svojim sjećanjem. Kolektivno iskustvo urbanog prostora upisuje svoj identitet u arhivsku građu. Disertacijom će se istražiti i utvrditi da je arhiv Župe sv. Mihaela arkanđela u Osijeku institucija kolektivnog pamćenja, a njezina građa bit će označena baštinskom jer ovjerava istinitost prostora Nutarnjega grada na prijelazu iz 19. te u prvoj polovici 20. stoljeća. Arhiv Župe, kao baštinska institucija, upravlja kolektivnom memorijom grada, a danas, u vremenu globalizacije, društveno-političkih i ekonomskih promjena, još više izravno služi razvoju društva. Kako bi se konstruiralo sjećanje grada u kontekstu župnog arhiva na prijelazu iz 19. te u prvoj polovici 20. stoljeća, izrađena je relacijska baza podataka uz korištenje standarda Cataloging Cultural Objects (CCO). Ovaj rad nudi model digitalizacije arhivskog gradiva, a rezultat nisu samo digitalizirane reprodukcije u svrhu zaštite i trajne pohrane toga gradiva, nego su uz svaku jedinicu gradiva dodani metapodatci koji su plod istraživačkog rada, a koji se u bazi, uz korištenje unaprijed definiranih elemenata opisa i kontroliranih rječnika, mogu pretraživati i pregledavati u skladu s posebnim interesima korisnika. Tako obrađena baštinska građa, obogaćena zapisima župnika u župnoj spomenici te njegovim sustavnim prikupljanjem dokumenata, fotografija i smrtovnica, služi kao prostorno-vremenski komunikator koji dopunjuje memorijski kapacitet grada.In moments in whichthe existence of man and/or civilization is in jeopardy, cultural memory can preserve a personal or collective identity. A city, the urban space of an individual or a group identity, is recognized through its memory. The collective experience of the urban spacemarks its identity in archival material.In this dissertation, a research will be carried out that verifies that the archives of St. Michael‟s Parish Church in Osijek is an institution of collective memory and its archival records will be labelled as cultural heritage since they validate the authenticity of the area of Inner City at the turn of the 19th century and in the first half of the 20th century. Being a cultural heritage institution, the archives of the Parish Church manages the collective memory of the city, and nowadays,in times of globalization, socio-political and economic changes, it serves the development of society even more directly. In order to construct the memory of the city in the context of the parish archives at the turn of the 19th century and in the first half of the 20th century, a relational database has been created by the use of the Cataloging Cultural Objects (CCO) standard. This paper offers a model for digitalization of archival material and it does not onlyresult in digitalized reproductions with the aim of preservation and permanent storage of the material, but also in assigningresearch-based metadata to each unit of archival material which can then be retrieved and browsed in the database by the help of predefined element descriptions and controlled vocabularies according to the special needs of the user. Cultural heritage material processed in this way, enriched with the parish priest‟s records in the parish chronicle and his systematic collecting of documents, photos and obituaries, provides for a space-time communicator that complements the memory capacity of the city

PRESBYTER - PRIEST IN CROATIAN POSTCOUNCIL THEOLOGICAL LITERATURE (1965.-2010.)

U prvome poglavlju doktorskog rada 1. Teologija prezbiterata prema Drugome vatikanskom koncilu, iščitava se i donosi teologija prezbiterata prema Drugom vatikanskom koncilu i tekstovima postkoncilskog učiteljstva. Zatim se pretresa postkoncilsko učenje o prezbiterima u Sinodama biskupâ, te u postkoncilskim dokumentima crkvenog Učiteljstva, u kojima se iznosi problematika prezbitera u poveznici sa koncilskim nacrtom teologije prezbiterata, uz naznačavanje pojedinih odmaka od koncilske misli. U drugome poglavlju 2. Raspravljanje i pisanje o prezbiteru – svećeniku u Hrvatskoj poslije Koncila, na temelju postkoncilske teološke literature u Hrvatskoj istražuje se i pokazuje da je Drugi vatikanski koncil uvelike oblikovao prezbitera u Hrvatskoj. Da bi ispunili očekivanja Drugoga vatikanskog koncila hrvatski su prezbiteri trebali izvršiti prementalizaciju svoga lika od posrednika i kultnog službenika u prezbitera služitelja zajednici, evangelizatora, sabiratelja, pratitelja i prijatelja, čemu je pridonijela hrvatska postkoncilska teološka periodika, a na poseban način Bogoslovska smotra. Katolički tjednik u Hrvatskoj Glas Koncila odigrao je veoma važnu ulogu u informiranju i formiranju crkvene javnosti, a napose prezbiterâ. Od svoga osnutka Kršćanska sadašnjost je uvelike utjecala na oblikovanje koncilskog lika prezbitera u Hrvatskoj. U trećem poglavlju doktorskog rada 3. Prezbiterov – svećenikov identitet na kušnji, najprije se obrađuje postkoncilska kriza u Crkvi, koja se uglavnom manifestirala u obliku krize identiteta te krize svećeničkog ministerija kod jednog dijela prezbitera. Zatim se obrađuje svećenička anketa (1971.) i druga istraživanja kojima je za cilj bilo pomoći prezbiterima snaći se u izmijenjenom crkveno-povijesnom i kulturološko-civilizacijskome kontekstu. U četvrtome poglavlju 4. Sadašnje stanje nedovršenosti koncilskog lika prezbitera u Hrvatskoj, analizom se pokazuje da se prema pisanju suvremenih hrvatskih teologa, kod jednog dijela hrvatskih prezbitera, primjećuje nedovršenost njihova lika kao navjestitelja Božje riječi, te kao slavitelja euharistije i djelitelja sakramenata. Nedovršenost lika kod hrvatskih prezbitera kao voditelja zajednice Božjega naroda hrvatski teolozi uočavaju kroz redukcionističko shvaćanje prezbiterske službe, zatim kroz opasnost funkcionalizma i individualizma u shvaćanju i življenju svoga poslanja. Autor se služi kritičko-analitičkom metodom, a dobivene spoznaje obrađuje metodom sinteze i komparacije. Znanstveni doprinos ovog doktorskog rada sastoji se u analizi i zaokruženom prikazu koncilske teologije prezbiterata u Hrvatskoj, njezinog ostvarivanja, te njezinih plodova u životu i poslanju hrvatskih prezbitera.In the first Chapter of the dissertation entitled The Theology of the Priesthood According to the Second Vatican Council and Texts of the Post-Council Teaching, the author primarily presents the Decree on the Ministry and Life of Priests (Presbyterorum ordinis) as the draft of the Council's theology of the priesthood, explaining, at the same time, previous drafts as well as reviews of the final document. By putting the ministry, instead of the priest's life, in the first place, Presbyterorum ordinis ceases the previous dichotomy between the sainthood of the priest's life and his work, which is a strongly present characteristic of the theology of the priesthood before the Council. In the key doctrinal elements that are important to the theology of the priesthood, The Decree on the Ministry and Life of Priests follows the dogmatic constitution of the church Lumen gentium. The first and pillar characteristic of the Council's theology of the priesthood is its Christocentricity, that puts the ministerial priesthood within the common framework of the universal priesthood, representing both; a major novum and, at the same time, a drift away from the theology of the priesthood before the Council. The author also recognizes the theocentric accent on the priest's existence within the Council's theology of the priesthood. In the context of the priest's existence, the Council’s fathers strongly emphasize the basic importance of evangelization, as well as give an impetus to the search for a new identity of the priest, suitable for his own time. Council's Croatian theologian Tomislav Šagi-Bunić believes that, in this way, the Council creates the possibility of a pluralistic concept of the priest of the future. Speaking of the spiritual life of the priest, the Decree especially points out the importance of the study and homily of the Word of God, i.e. it appeals to the Council's priest to promote dynamic evangelization and to give witness to sainthood. The Council also notices the danger of the priest's inability to face numerous requests of his ministry and fears the dichotomy between the priest's spiritual life and his pastoral work. By raising the issue of priestly celibacy, the Decree, and also the Council's theology of the priesthood, do not accept the unsupported celibacy but, instead, accept and explain it within both contexts; the context of its ecclesiastical and eschatological selfhood, and especially within that of the undidivided heart on the path of inheritance. Within the Council's theology of the priesthood in Presbyterorum ordinis, great importance is paid to the permanent education of priests. Presbyterorum ordinis does not try to formulate a complete theology of the priesthood, but instead forms firm foundations and outlines the direction of its future development. The draft of the Council's theology of the priesthood is especially evident in the Decree because of the fact that it raises the issue of the dignity of the ministerial priesthood as part of Christ's priesthood, and within the context of the spirituality of priesthood and the appeal to sainthood that are related to priestly ministry. The writing about the priest's cooperation and obedience to the bishop, while the priests are the first co-workers and councillors to bishops, also cannot be omitted. Furthermore, according to Šagi-Bunić, the Council's definition of the relationship between the bishop and the priest, within which the priests are necessary assistants, co-workers and councillors to bishops, is the basic theological acknowledgement of the very nature of both; episcopacy and priesthood. The Decree moves forward in encouraging the establishment of priests' councils, in redefining the relationship between the priest and the bishop and the priest and the lay people, as well as between the priest and non-Catholics. The great novelties of the Decree are: the great care paid to the permanent priestly training and the emphasis put on the pastoral engagement above the parish level, then, the declared care about the remuneration of priests and their old age care, and especially the care for priests who have abandoned the church. It could be stated that this document has certainly encouraged the post-Council analysis of the tensions within the priest's identity, his introspection, in the context of his ministry and life in general. Certainly, the Decree on the Ministry and Life of Priests represents a significant example of diversity and progress that the Council's work has produced and brought out for the benefit of the church. The author represents the Decree on the Ministry and Life of Priests Optatam totius as an enrichment to the theology of the priesthood. It is the beginning of the new age in the history of upbringing and formation of Catholic priests. It is important to add that, with this Decree, the Council does not intend to make a revolution in the upbringing of Catholic priests, but to make a reform in its continuity. The Decree also does not represent the final model that should be followed in carrying out the Council's reform of priestly upbringing and formation; it establishes only general principles, leaving to national and regional bishops' conferences to deal with details and modalities of the reform in accordance with the proclaimed principles, suggesting certain plurality in priestly formation. Surely, the novelty of the Decree is the decentralisation of priestly upbringing. The Decree gives a great deal of importance to the integration of celibacy into the priest's personality through the process of gradual maturing of all of its components (intellectual, spiritual and affective-emotive). The author shows that, with the Decree Optatam totius, the Council introduces aggiornamento to both: the upbringing and formation of future priests and to seminaries and theological studies, respectively, with an emphasis on necessary Council's renewal of the People of God in its entirety. In this, the Council limits itself to the general norms, leaving to nations and regions, i. e. bishops' conferences to issue their own documents on priestly upbringing and training (Ratio institutionis sacerdotalis). In this manner, the Council points out that an open dialogue between bishops and theologians around the world is of utmost importance and need. Under the title Post-Council Teaching on Priests in Bishops' Synods, the author analyzes the discourse on priesthood by synod fathers, and shows the accents and problems that they notice in priesthood. Thus, in the First General Assembly of the Synod of Bishops (1967), many synod fathers warn about the identity crisis in a certain number of priests. In its final document The Ministerial Priesthood and Justice in the World, the Second General Assembly of the Synod of Bishops strongly emphasizes the unity of evangelization and sacramental life as the quintessence of ministerial priesthood, expecting the priest to be a shrewd interpreter of the signs of the times in the spirit of the Gospel and Christ, as well as the minister and an authentic witness to God’s Word. The Third General Assembly of the Synod of Bishops (1974) expects the priests to be plausible evangelizers and builders of unity, who by life's testimony on the one hand, and by service to the People of God on the other, show their faithfulness to God. The fourth Synod of Bishops (1977), though not particularly talking about priests, points to them as the immediate co-workers of their bishops, and as the first responsible for catechetical ministry. The fifth General Assembly of the Synod of Bishops (1980), through synod fathers, appeals to priests to become more conscious, as far as possible, of their responsibility for the pastoral care of the family. The sixth General Assembly of the Synod of Bishops (1983) talks about the reconciliation and penance in the mission of the church today, viewing the priest as the confessor who, as the minister of reconciliation, brings the presence of Christ the Good Shepherd, doctor, teacher and merciful judge, and from whom the testimony of life is requested and expected. The Seventh General Assembly of the Synod of Bishops (1987) encourages priests to engage in the process of catechetical, theological and spiritual formation of the faithful lay people. The eight General Assembly of the Synod of Bishops (1990), talking about the upbringing and training of priests, analyzes again the issue of priestly identity in crisis. According to the Synod, the priest of the third millennium must be the minister, and not the master, who in his ministry unites the testimony of life and the dialogue with everybody. Human, spiritual, theological and pastoral dimensions are united in him and harmonized in an integral formation process. The Tenth General Assembly of the Synod of Bishops (2001.) dealt with the Episcopal ministry, among others, in particular emphasizing the need for closeness and attachment to the bishop to his priests. The Eleventh General Assembly of the Synod of Bishops on the Eucharist (2005.) has devoted much attention to the connection between the Eucharist and the sacraments of Holy Orders. The Twelfth General Assembly of the Synod of Bishops on the Word of God (2008.) wanted to show the inseparable connection between the Eucharist and the Word of God in the life and mission of the Church. Under the title Teaching on the Priest in the Post-Council Documents of the Teachings of the Church, certain documents of the Teachings of the Church related to the problems of priesthood and in connection with the Council's draft of the theology of the priesthood, are analyzed, while drifts away from the Council’s thought are underlined. Thus for example, with regard to the Council’s theology of priesthood, the document by the Sacred Congregation for Catholic Education Basic Norms for Priestly Formation - Ratio fundamentalis institutionis sacerdotalis, 1970, while considering the spiritual formation of priestly candidates, makes a shift in defining general principles, and at the same time goes back to the pre-Council formulation of the identification with Christ to the extent of the candidate's becoming (alter Christus) another Christ. Another document by the Congregation for Catholic Education, The Theological Formation of Future Priests (1976), talks for the first time about the priest's ministry in terms of theological ministry. The Apostolic Exhortation of Pope John Paul II, Pastores dabo vobis – I Shall Give You Shepherds (1992), counts on priests as the new evangelizers, especially emphasizing the urgency to intensify the pastoral work for religious vocations, as well as the formation for emotional maturity in the candidate to the priesthood. The document by The Congregation for the Clergy, Priest and the Third Christian Millennium: Teacher of the Word, Minister of the Sacraments, and Leader of the Community (2003), views the priest in the ministry of the new evangelization, which is the task of the entire Church and the co-responsibility of priests, taking in account that their role in the mission of evangelization, indeed, cannot be replaced. The document also tries to help in finding the model for the ministry that would be in accordance with the circumstances of the time. The document is against the identification of the managing aspect of the ministry with a bureaucratic-organizational task, which turns the minister into a clerk and a manager. The next document by The Congregation for the Clergy The Priest, Pastor and Leader of the Parish Community (2004), among others, warns that, in some places, a multifaceted typology of the priesthood has occurred, ranging from the priest sociologist to the therapist, from the worker to the politician, from the manager to the retired priest. The document emphasizes that the priest of the third millennium has to be conscious of dangers such as bureaucratization, functionalism, democratism, or planning that focuses more on management than on pastoral activities. The priest of today is invited to face the challenges of this time and to live his own identity through a generous pastoral engagement, which would not be spared of crisis. Under the subtitle The Post-Council Teaching on the Priesthood in the Documents of the Teaching in Croatia, the author analyzes the document by the bishops of former Yugoslavia Odgoj i obrazovanje svećeničkih kandidata (The Upbringing and Training of Priestly Candidates, 1986), as well as the document by the Croatian Bishops' Conference Na svetost pozvani (Called to Sainthood), in which Croatian bishops put an accent on the reflection with regard to the concept of Croatian priest for the third millennium, in the context of his pastoral ministry. In the second Chapter of the dissertation entitled Consideration and Writing on the Post-Council Priest in Croatia, the author shows the extent to which the Second Vatican Council, in the context of its theology of the priesthood and as analyzed in the first Chapter, has influenced the theological understanding, consideration and writing on the priesthood in Croatia. The period of the first few years after the Council, when the discussion and writing on the priest is enthusiastic, is first analyzed. In the first post-Council years, very up-to-date and brisant texts, explaining the Council's decisions and the spirit of the Council in the church, are published in Svesci (Volumes), as translations taken from foreign, primarily Western European philosophical and theological periodicals, and which influence the concept of the post-Council priest in Croatia. The first post-Council years of enthusiasm in postCouncil renewal, as well as of enthusiasm related to the theological and ecclesiastical shift in the understanding of the priest's ministry and life, are not left out of Croatian theological periodicals, primarily Bogoslovska smotra (Theological Review). In those years, the Review publishes a few significant and very important articles for the renewal of the Council's theology of the priesthood in Croatia. In the first post-Council years, an effort is made to embed the priest's ministry in contemporary social environment, that neither the church nor the clergy are allowed to exclude themselves from. Within this environment which often includes all the negative, social, cultural and political conditions, the Church must continue to apply the doctrine of the Teaching, thus enlightening, forming and leading conscience of the faithful by the path of dialogue and prudence. The theological and pastoral week in Zagreb, first in the capacity of a pre-Council, and then as the Council's incomparable and permanent institution for priestly training in the Croatian language, has strived to form the Council's concept of the priest over the period of more than fifty years. The Week is organized by the Catholic Theological Faculty in Zagreb, in order to provide an opportunity for the priests to learn about new post-Council theological achievements and tendencies. The Week continues to enrich the Church in Croatia with new self-knowledge about its own nature and mission, its current position, and certainly about its obligations towards God and man. A valuable contribution to the post-Council concept of the priest is given by the theological review Bogoslovska smotra. It speaks about the Council’s Christocentric faith of the priest, and then about communio and collegiality understanding of the priest's mission and life. The Theological Review also contributes to diaconal understanding of the priest's authority. The Croatian theological thought as presented in the Theological Review, which recognizes the situation in Croatia at that time as the locus of evangelization, remains in accordance with the Council's shift that puts an accent on the priest as the evangelizer. The post-Council evangelization in Croatian theological thought starts from the man, requesting from evangelizers a demanding and authentic life and testimony, while it remains open to a meeting with Muslims and a dialogue with atheists. Through the Theological Review, Croatian priests become conscious that, with regard to the renewal of the understanding and celebration of the Eucharist, the priority has to be given to the gathering and formation of the liturgical community, as well as to the integration of the parish community – which actually means the creation of an atmosphere of a communal and brotherly feeling. It may be stated that the Theological Review, as the then, and today's leader of theological thought in its specific manner forms the priest for the third Christian millennium, for whom it would no longer be sufficient to retain his former habitus of the pastor, but who would have to become enabled for the relationship with an environment which includes other co-workers, both other priests and lay people. In order to live up to the expectations of the Second Vatican Council, Croatian priests are expected to accomplish an autometamorphosis, i. e. a prementalization from a mediator and a cult minister to the minister of the community, the evangelizer, the shepherd, the companion and the friend, something that the rest of Croatian post-Council periodicals have also contributed to. A special accent is put on permanent training of the priest. The Croatian post-Council pastoral and theological reality becomes mature and conscious of the fact that the aims of priestly permanent training cannot be arbitrarily chosen, or momentum-dependent, but that they are eminent theological, pastoral and ipso facto ecclesiastical aims, which have to reflect the requirements of the life of Church as the instrument of salvation. Besides Croatian theological periodicals, another contribution to the creation of the post-Council priest in Croatia, is made by Bogoslovska koncilska tribina (Theological Council Panel), which soon proves to be an irreplaceable instrument and locus for communicating the Council's thought, and at the same time an entirely specific instrument for the Council renewal among the students of theology in Zagreb. The priest, as its inevitable topic, is analyzed by official bulletins of Croatian Archdioceses and Dioceses, including the most outstanding contribution by Zagreb's Archbishop and Cardinal Franjo Kuharić who almost drafts the concept of Croatian Council priest. Therefore, it can be stated that the eminent characteristic of Kuharić's concept of the priest is his Christocentricity, which, at the same time, is an important feature of the Council's theology of the priesthood. Furthermore, under the undoubtable influence of Archbishop Frane Franić, Vjesnik splitsko – makarske nadbiskupije (Bulletin of Archdiocese of Split and Makarska) abounds in valuable contributions that try to define the concept of the Council priest, thus helping priests in acquiring not only the Council's directions, but also in making the spirit of the Council real. In the period after the Second Vatican Council, in the Bulletin of the Diocese of Đakovo and Srijem, a gradual comprehension and awareness of the