8Li+alpha decay of 12B and its possible astrophysical implications

The 12B excitation energy spectrum has been obtained from coincidence measurements of the 9Be+7Li -> 2alpha+8Li reaction at E{0}=52 MeV. The decay of the states at excitations between 10 and 16 Mev into alpha$+8Li has been observed for the first time. Observed alpha-decay indicates possible cluster structure of the 12B excited states. The influence of these states on the cross section of the astrophysically important 8Li(alpha,n)11B and 9Be+t reactions is discussed and the results are compared with existing results.Comment: accepted for publication in Europhysics Letter

Comment on “Heavy Cluster Knockout Reaction 16O(12C, 212C)4He and the Nature of the 12C-12C Interaction Potential”

A Comment on the Letter by B. N. Joshi et al., Phys. Rev. Lett. 106 022501 (2011)

Three-centre cluster structure in 11C and 11B

Studies of the 16O(9Be,alpha 7Be)14C, 7Li(9Be,alpha 7Li)5He and 7Li(9Be,alpha alpha t)5He reactions at E(beam)=70 and 55 MeV have been performed using resonant particle spectroscopy techniques. The 11C excited states decaying into alpha+7Be(gs) are observed between 8.5 and 13.5 MeV. The alpha+7Li(gs), alpha+7Li*(4.652 MeV) and t+8Be(gs) decays of 11B excited states between 9 and 19 MeV are observed. The decay processes are used to indicate the possible three-centre 2alpha+3He (2alpha+3H) cluster structure of observed states. This cluster structure is more prominent in the positive-parity states, where two rotational bands with large deformations are suggested. Excitations of some of the observed T=1/2 resonances coincide with the energies of previously measured T=3/2 isobaric analogs of the 11Be states,indicating that these states may have mixed isospin.Comment: Contribution for the proceedings of the NUSTAR'05: NUclear STructure, Astrophysics and Reactions, University of Surrey, Guildford, UK; accepted for publication in Journal of Physics

alpha-decay of excited states in 11C and 11B

Studies of the 16O(9Be,alpha7Be)14C and 7Li(9Be,alpha7Li)5He reactions at E{beam}=70 MeV have been performed using resonant particle spectroscopy techniques. The 11C excited states decaying into alpha+7Be(gs) are observed at 8.65, 9.85, 10.7 and 12.1 MeV as well as possible states at 12.6 and 13.4 MeV. This result is the first observation of alpha-decay for excited states above 9 MeV. The alpha+7Li(gs) decay of 11B excited states at 9.2, 10.3, 10.55, 11.2, (11.4), 11.8, 12.5,(13.0), 13.1, (14.0), 14.35, (17.4) and (18.6) MeV is observed. The decay processes are used to indicate the possible three-centre 2alpha+3He(3H) cluster structure of observed states. Two rotational bands corresponding to very deformed structures are suggested for the positive-parity states. Excitations of some observed T=1/2 resonances coincide with the energies of T=3/2 states which are the isobaric analogs of the lowest 11Be states. Some of these states may have mixed isospin.Comment: accepted for publication in Nuclear Physics

CHRIST BETWEEN HUMILIATION AND GLORY : THE MEANING OF THE INCARNATION IN HILARY OF POITIERS' DE TRINITATE

Disertacija je podijeljena u dva dijela. U prvom poglavlju prvog, uvodnog dijela služeći se relevantnim studijama autorica smješta djelo De Trinitate Hilarija iz Poitiersa u kontekst arijanske kontroverzije pedesetih godina IV. stoljeća pri čemu se razviđa kako je njegov nastanak neposredno potaknut “blasfemnom” vjeroispoviješću sinode u Sirmiju 357. godine, te da je prvotni cilj De Trinitate pobijanje arijanskoga nauka izlaganjem vjere Crkve. U drugom poglavlju autorica na temelju recentnih studija prikazuje kronologiju i strukturu nastanka djela i Hilarijevu teološku metodu. U Drugom, središnjem dijelu rada autorica rekonstruira, analizira i sustavno prikazuje nauk o utjelovljenju – njegovu narav, svrhu i učinke – na temelju dogmatsko-polemičkog Hilarijevog djela De Trinitate, polazeći od neposrednog povijesno-teološkog konteksta. U prvom poglavlju autorica kao primarne Hilarijeve oponente u polemici vezanoj uz utjelovljenje identificira (homejske) arijance, dočim on također pobija nauke Fotina iz Sirmija i Marcela iz Ancire/sabelijanizam. U drugom poglavlju autorica utvrđuje da se prema Hilariju Sin Božji utjelovio uzevši od onoga što je čovjekovo jednu konkretnu i cjelovitu ljudsku narav – dušu i tijelo, kojoj je on sam jedino počélo. U ostalim poglavljima ovoga dijela rada autorica analizira Hilarijevo shvaćanje utjelovljenja s formalnog aspekta te potom nastoji utvrditi kako je Hilarije pojmio njegove učinke. Tako u trećem poglavlju autorica zaključuje kako je po Hilariju utjelovljenje rezultiralo jednim subjektom, naime da se sjedinjenje Sina Božjega i ljudske naravi ostvarilo u jednoj osobi, te da je neodijeljeno odnosno neodjeljivo za svu vječnost. U četvrtom poglavlju autorica pokazuje da je Isus Krist nakon utjelovljenja za Hilarija i Bog i čovjek. U petom poglavlju autorica utvrđuje da se po Hilariju sjedinjenje božanskog i ljudskog ostvarilo u božanskoj osobi Isusa Krista, koja je za Hilarija istovjetna preegzistentnoj osobi Sina Božjega. U šestom poglavlju autorica je pokazala da Hilarije eksplicitno tvrdi i dokazuje Kristovu opstojnost u dvije cjelovite i zbiljske naravi, božanskoj i ljudskoj, te ih jasno razlikuje uočavajući i razlikujući njihove vlastitosti i različita djelovanja kojima su one počéla. Božanska narav Isusa Krista, argumentira autorica, po Hilariju nije pretrpila nikakvoga umanjenja – promjene. Nakon utjelovljenja – koje je za njega kenoza, snishodljivost, ali nipošto gubitak po božansku narav – Krist, ostajući u božanskoj naravi, po Hilariju posjeduje i cjelovitu ljudsku narav – dušu i tijelo. Isusa Krista Hilarije, pokazuje autorica, prepoznaje kao pravoga Boga i “savršenoga” čovjeka. Zbog svojega počéla koje je u njemu samome Krist, po Hilariju, utvrđuje autorica, nije uzeo grešne mane naše naravi te je stoga, iako pravi čovjek, bezgrešan i nesagrješiv, izvan naše grešne/manjkave (uitiosa) slabosti i mana ljudskih trpnji (passionum). Prema Hilariju, stoga, valja reći – pokazuje autorica – da je Isus Krist rođen i u ljudskoj naravi i u sličnosti ljudskoj naravi, kao čovjek no i čovjeku sličan. Autorica na poslijetku utvrđuje da je za Hilarija ljudska narav Isusa Krista, iako prava ljudska, jedinstvena i iznad naše, te on zato nije podložan ograničenjima i nužnostima ljudske naravi, niti osjećaju bola/patnji.The dissertation is divided into two parts. In the First Chapter of the First, introductory Part the author has contextualised, by using the relevant studies, Hilary’s work De Trinitiate within the Arian controversy of the fifties of the fourth century. This shows that the ‘blasphemous’ creed of the synod in Sirmium in 357 was the immediate cause of the work’s appearance, while its main aim is to refute the Arian teaching by presenting the faith of the Church. In the Second Chapter the author presents, by using the recent studies, the chronology of and the structure according to which the work has been written, as well as Hilary’s theological method. In the Second, main Part of the thesis, the author tried to reconstruct, analyse, and systematically present Hilary’s doctrine on Incarnation – its nature, purpose, and effects – according to his work De Trinitate and starting with the work’s immediate historical-theological context. In the First Chapter of this part the author has identified (Homoian) Arians as Hilary’s primary polemical opponents as regards the teaching on the Incarnation, while he also engaged in refutation of Photinus of Sirmium and Marcellus of Ancyra (Sabellianism). In the Second Chapter of this part the author presents Hilary’s doctrine of Incarnation as the Son of God’s assumption of one concrete and complete human nature – that is, a soul and a body, to which the Son of God is the only and exclusive principle. In the remaining chapters of this part of the thesis the author analysed Hilary’s thought on Incarnation from the formal aspect while trying to establish its immediate effects. Therefore, in the Third, main Chapter of this part, the author concludes that according to Hilary the Incarnation resulted in one subject, that is, that the unification of the Son of God and a human nature happened in one person and is, hence, undivided and inseparable for eternity. In the Fourth Chapter the author presents Jesus Christ as – according to Hilary – at once, incarnated God and a human being. In the Fifth Chapter the author establishes that Hilary argues that unification of the Divine and the human happened in the Divine person of Jesus Christ and that this person is the same as the pre-existent person of the Son of God. In the Sixth Chapter the author has shown that Hilary explicitly argues for and proves Christ’s existence in the two complete and real natures, the Divine and the human. These two are clearly distinguished in Hilary’s thought, which is evident from their traits and their distinctive activities that proceed from these traits. It is shown that the Divine nature has not suffered any diminishment or change. After the Incarnation – which is seen by Hilary as kenosis, but not as a diminishment of his Divine nature – and while being in the Divine nature, Christ assumed the human nature – a soul and a body. Christ is for Hilary, the author claims, the true God and the ‘perfect’ human being. Because of his source that remains in him, Christ did not assume the sinful flaws of our nature. Therefore, he is, although a true human being, sinless and flawless, that is, beyond our sinful/wanting (uitiosa) weakness and flaws of human passions (passionum). Hilary will, hence, state that Christ has been born with a human nature and in similarity to the human nature, as a human being and as similar to the human being. This means that his human nature is, although truly human, also unique and beyond ours and, therefore, not subjected to limitations and necessities of the human nature nor the feeling of suffering/pain

Saint Jerome – a Friend. The Ideal of Friendship and Guidelines of his Epistles

Na temelju poslanica sv. Jeronima rad nastoji ukazati na važnost i značenje prijateljâ i prijateljstva u njegovu životu te iščitati njegovu teoriju prijateljstva, odnosno ideal prijateljstva koji je ponudio svojim čitateljima. Prvo poglavlje ističe važnost prijatelja i prijateljstvâ za Naučitelja iz Stridona, čemu s više gledišta imaju pridonijeti i ostali dijelovi rada. Drugo poglavlje ocrtava njegovo shvaćanje iskona i naravi prijateljstva te sponâ koje povezuju prijatelje. Treće poglavlje ukazuje na važnost komunikacije koja, prema sv. Jeronimu, hrani, učvršćuje, održava i posvjedočuje prijateljstvo. Četvrto poglavlje, napose s gledišta korespondencije sv. Jeronima sa sv. Augustinom, bavi se pitanjem na koji se način prijatelji trebaju ophoditi i kojih se normi držati dođe li među njima do nesporazuma, nesuglasica, spora, pa i polemike. Rad ukazuje na dragocjenost prijateljstva u Jeronimovu životu. Iskon, odnosno vrelo ljubavi koja povezuje prijatelje, Stridonjanin vidi u Kristu, odnosno u Bogu, koji istom prijateljstvo i učvršćuje. Ističe nezamjenjivu važnost komunikacije, koja prema Jeronimu održava i hrani prijateljstvo, te nužnost otvorenosti i iskrenosti u prijateljskim odnosima. Jednako vrijedi i u slučaju nesuglasica ili sporova, koje prema sv. Jeronimu valja rješavati u istom duhu, u prvi plan stavljajući prijateljsku ljubav hranjenu vjerom te želju za mirom.On the basis of the epistles of St. Jerome, the article is attempting to draw attention to the importance and meaning of friends and friendship in his life and to discern his theory of friendship, i.e., the idea of friendship that he offered to his readers. The first part points out the importance of friends and friendships for the teacher from Stridon, to which other parts also contribute from various perspectives. The second part draws his understanding of the origin and nature of friendship, as well as the ties that bind friends. The third part points out the importance of communication that, according to St. Jerome, feeds, strengthens, maintains, and testifies to friendship. The fourth part is based primarily on the correspondence between St. Jerome and St. Augustine and it deals with the question of how friends should behave and which norms should they follow when there is a disagreement, argument, fights, or polemics between them. The article draws attention to the preciousness of friendship in Jerome’s life. Jerome sees the origin, i.e., the source of love that binds friends, in Christ or in God who also strengthens the friendship. The author points out the irreplaceable importance of communication that, according to Jerome, maintains and feeds friendship, as well as the necessity of openness and honesty in friendship. This holds also in cases of disagreement and arguments that, according to St. Jerome, ought to be solved in the same spirit by putting in the first place the love between friends that is fed by faith and desire for peace

The Terms Hostia, Victima, Sacrificium, Holocaustum, Oblatio and Munus (The Vulgate, Leviticus 1:10) as Translated into Croatian by Bartol Kašić

U radu se otkrivaju nazivi kojima je i s kojim učinkom Bartol Kašić – u svojem prijevodu Biblije na hrvatski književni štokavski jezik (1625) – preveo latinske nazive hostia, victima, sacrificium, holocaustum, oblatio i munus u prvih deset poglavlja Levitskoga zakonika latinskoga predloška Jeronimove Vulgate, nazive koje standardni hrvatski prijevod uglavnom obuhvaća riječju žrtva. Istražila su se izvorna značenja navedenih latinskih naziva te hrvatskih riječi kojima se Bartol Kašić poslužio u njihovu prijevodu, imajući svejednako na umu njihov teološki sadržaj i neposredni svetopisamski kontekst. Zaključuje se kako je ostvarena semantička podudarnost s izvornim pojmovima držeći istom da se Kašić u prijevodu rukovodio neposrednim kontekstom nastojeći izraziti čitav spektar značenjâ koja su u suvremenom hrvatskom prijevodu uglavnom obuhvaćena riječju žrtva – a kreću se od žrtvene životinje, preko žrtvenoga dara, žrtvenoga prinosa, onoga što se prinosi kao dar odnosno žrtva Bogu do žrtve kao čina, žrtvovanja – te da se u svom izboru hrvatskoga pojmovlja vodio ne samo teološkom intencijom koja mu je, zaključuje se, bila primarna, već je uporabom brojnih sinonima nastojao izbjeći jednoličnost jezičnoga izraza kako bi hrvatski prijevod bio teološki i jezično točan, bogat i uhu ugodan.The paper presents the terms used by Bartol Kašić in his translation of the Bible into the Štokavian literary standard (1625), as well as the effect of these terms on the reader. Specifically, the paper focuses on the translation of the following Latin terms - hostia, victima, sacrificium, holocaustum, oblatio and munus, which appear in the first ten chapters of Leviticus in St. Jerome\u27s version of the Vulgate. In standard Croatian translation these terms are mostly subsumed under the collective term sacrifice. The original meanings of the Latin terms were explored, as well as those of the Croatian terms used by Bartol Kašić in his translation, bearing in mind both their theological content and the immediate context of the Holy Scripture. The conclusion is that the terms used in the translation are semantically compatible with those in the original text. In his translation Kašić was guided by the immediate context, attempting to express a range of meanings which are mostly subsumed under the term sacrifice in contemporary Croatian translation. These range from a sacrificial animal, a sacrificial gift, or that which is sacrificed to God as a gift, to the act of sacrifice. In his choice of adequate Croatian terms he was guided not simply by theological intent, which was of primary importance to him, but he also opted for a range of synonyms in order to avoid a paucity of expression and render the translation both theologically and linguistically accurate as well as pleasing to the ear

CHRIST BETWEEN HUMILIATION AND GLORY : THE MEANING OF THE INCARNATION IN HILARY OF POITIERS' DE TRINITATE

Disertacija je podijeljena u dva dijela. U prvom poglavlju prvog, uvodnog dijela služeći se relevantnim studijama autorica smješta djelo De Trinitate Hilarija iz Poitiersa u kontekst arijanske kontroverzije pedesetih godina IV. stoljeća pri čemu se razviđa kako je njegov nastanak neposredno potaknut “blasfemnom” vjeroispoviješću sinode u Sirmiju 357. godine, te da je prvotni cilj De Trinitate pobijanje arijanskoga nauka izlaganjem vjere Crkve. U drugom poglavlju autorica na temelju recentnih studija prikazuje kronologiju i strukturu nastanka djela i Hilarijevu teološku metodu. U Drugom, središnjem dijelu rada autorica rekonstruira, analizira i sustavno prikazuje nauk o utjelovljenju – njegovu narav, svrhu i učinke – na temelju dogmatsko-polemičkog Hilarijevog djela De Trinitate, polazeći od neposrednog povijesno-teološkog konteksta. U prvom poglavlju autorica kao primarne Hilarijeve oponente u polemici vezanoj uz utjelovljenje identificira (homejske) arijance, dočim on također pobija nauke Fotina iz Sirmija i Marcela iz Ancire/sabelijanizam. U drugom poglavlju autorica utvrđuje da se prema Hilariju Sin Božji utjelovio uzevši od onoga što je čovjekovo jednu konkretnu i cjelovitu ljudsku narav – dušu i tijelo, kojoj je on sam jedino počélo. U ostalim poglavljima ovoga dijela rada autorica analizira Hilarijevo shvaćanje utjelovljenja s formalnog aspekta te potom nastoji utvrditi kako je Hilarije pojmio njegove učinke. Tako u trećem poglavlju autorica zaključuje kako je po Hilariju utjelovljenje rezultiralo jednim subjektom, naime da se sjedinjenje Sina Božjega i ljudske naravi ostvarilo u jednoj osobi, te da je neodijeljeno odnosno neodjeljivo za svu vječnost. U četvrtom poglavlju autorica pokazuje da je Isus Krist nakon utjelovljenja za Hilarija i Bog i čovjek. U petom poglavlju autorica utvrđuje da se po Hilariju sjedinjenje božanskog i ljudskog ostvarilo u božanskoj osobi Isusa Krista, koja je za Hilarija istovjetna preegzistentnoj osobi Sina Božjega. U šestom poglavlju autorica je pokazala da Hilarije eksplicitno tvrdi i dokazuje Kristovu opstojnost u dvije cjelovite i zbiljske naravi, božanskoj i ljudskoj, te ih jasno razlikuje uočavajući i razlikujući njihove vlastitosti i različita djelovanja kojima su one počéla. Božanska narav Isusa Krista, argumentira autorica, po Hilariju nije pretrpila nikakvoga umanjenja – promjene. Nakon utjelovljenja – koje je za njega kenoza, snishodljivost, ali nipošto gubitak po božansku narav – Krist, ostajući u božanskoj naravi, po Hilariju posjeduje i cjelovitu ljudsku narav – dušu i tijelo. Isusa Krista Hilarije, pokazuje autorica, prepoznaje kao pravoga Boga i “savršenoga” čovjeka. Zbog svojega počéla koje je u njemu samome Krist, po Hilariju, utvrđuje autorica, nije uzeo grešne mane naše naravi te je stoga, iako pravi čovjek, bezgrešan i nesagrješiv, izvan naše grešne/manjkave (uitiosa) slabosti i mana ljudskih trpnji (passionum). Prema Hilariju, stoga, valja reći – pokazuje autorica – da je Isus Krist rođen i u ljudskoj naravi i u sličnosti ljudskoj naravi, kao čovjek no i čovjeku sličan. Autorica na poslijetku utvrđuje da je za Hilarija ljudska narav Isusa Krista, iako prava ljudska, jedinstvena i iznad naše, te on zato nije podložan ograničenjima i nužnostima ljudske naravi, niti osjećaju bola/patnji.The dissertation is divided into two parts. In the First Chapter of the First, introductory Part the author has contextualised, by using the relevant studies, Hilary’s work De Trinitiate within the Arian controversy of the fifties of the fourth century. This shows that the ‘blasphemous’ creed of the synod in Sirmium in 357 was the immediate cause of the work’s appearance, while its main aim is to refute the Arian teaching by presenting the faith of the Church. In the Second Chapter the author presents, by using the recent studies, the chronology of and the structure according to which the work has been written, as well as Hilary’s theological method. In the Second, main Part of the thesis, the author tried to reconstruct, analyse, and systematically present Hilary’s doctrine on Incarnation – its nature, purpose, and effects – according to his work De Trinitate and starting with the work’s immediate historical-theological context. In the First Chapter of this part the author has identified (Homoian) Arians as Hilary’s primary polemical opponents as regards the teaching on the Incarnation, while he also engaged in refutation of Photinus of Sirmium and Marcellus of Ancyra (Sabellianism). In the Second Chapter of this part the author presents Hilary’s doctrine of Incarnation as the Son of God’s assumption of one concrete and complete human nature – that is, a soul and a body, to which the Son of God is the only and exclusive principle. In the remaining chapters of this part of the thesis the author analysed Hilary’s thought on Incarnation from the formal aspect while trying to establish its immediate effects. Therefore, in the Third, main Chapter of this part, the author concludes that according to Hilary the Incarnation resulted in one subject, that is, that the unification of the Son of God and a human nature happened in one person and is, hence, undivided and inseparable for eternity. In the Fourth Chapter the author presents Jesus Christ as – according to Hilary – at once, incarnated God and a human being. In the Fifth Chapter the author establishes that Hilary argues that unification of the Divine and the human happened in the Divine person of Jesus Christ and that this person is the same as the pre-existent person of the Son of God. In the Sixth Chapter the author has shown that Hilary explicitly argues for and proves Christ’s existence in the two complete and real natures, the Divine and the human. These two are clearly distinguished in Hilary’s thought, which is evident from their traits and their distinctive activities that proceed from these traits. It is shown that the Divine nature has not suffered any diminishment or change. After the Incarnation – which is seen by Hilary as kenosis, but not as a diminishment of his Divine nature – and while being in the Divine nature, Christ assumed the human nature – a soul and a body. Christ is for Hilary, the author claims, the true God and the ‘perfect’ human being. Because of his source that remains in him, Christ did not assume the sinful flaws of our nature. Therefore, he is, although a true human being, sinless and flawless, that is, beyond our sinful/wanting (uitiosa) weakness and flaws of human passions (passionum). Hilary will, hence, state that Christ has been born with a human nature and in similarity to the human nature, as a human being and as similar to the human being. This means that his human nature is, although truly human, also unique and beyond ours and, therefore, not subjected to limitations and necessities of the human nature nor the feeling of suffering/pain

RESCRIPT OF POPE INNOCENT IV TO THE BISHOP OF SENJ (1248) UNDER THE PATRONAGE OF ST JEROME. THE FIRST PRIVILEGE OF SENJ FROM 1248

Autorica u prilogu nastoji objediniti te sažeto i sustavno izložiti najvažnije spoznaje vezane uz otpis pape Inocenta IV. senjskomu biskupu Filipu iz godine 1248. Rad se ponajprije bavi pravnim aspektima, odnosno sadržajem reskripta, koji je temelj kanonske egzistencije glagoljice na našim prostorima. Pritom se također osvrće i na neke momente bitne za kanonski položaj glagoljice u našim krajevima od njezina najranijega spomena do godine 1248. Potom nastoji izložiti crkveno-političke okolnosti tijekom prvih desetljeća 13. stoljeća koje su uvjetovale novi odnos Rima prema drugim (nelatinskim) liturgijskim jezicima i obredima, kao i one u hrvatskim krajevima u doba papina otpisa u kojima je taj novi odnos zaživio upravo u vidu otpisa pape Inocenta IV. senjskom biskupu (1248.) i omišaljskim benediktincima (1252.). Autorica zaključuje rad nastojeći sabrati i prikazati značenje, odnosno dosege senjskoga i omišaljskoga privilegija na svim onim područjima na kojima su oni utvrđeni.Content of this article is a concise overview of the most important information regarding the rescript of Innocent IV to Philip, bishop of Senj from 1248. Author analyzes legal aspects and content of the rescript, which is groundwork of the canon approval of the usage of Glagolitic script in the historical Croatian lands. Moreover, author delivers and discusses some information regarding the canonical position of Glagolitic script in Croatia from its earliest usage up to 1248, which is followed by a contextualization regarding ecclesiastical and political circumstances during the first decades of the thirteenth century. Namely, these circumstances shaped relations between Rome and other (non-Latin) liturgical languages and services, which included situation in Croatia, especially in the time when the rescript was written, since similar letter pope Innocent IV has sent also to Benedictines from Omišalj in 1252. In the conclusion author summarizes various aspects of significance and influence of these privileges to Senj and Omišalj