Church Movements in the Life of the Church in Croatia

U svom danku autor ukazuje da crkveni pokreti u Hrvatskoj zaslužuju posebnu analizu, premda ih treba prosuđivati u odnosu prema crkvenim modelima i prema laičkom pitanju uopće. S obzirom na hrvatsku situaciju autor se referira i na jedino dosad objavljeno empirijsko istraživanje koje govori o fenomenologiji crkvenih pokreta u Hrvatskoj. Autor konstatira da se Katolička crkva u Hrvatskoj poslije Drugoga vatikanskog koncila nije zatvorila poticajima Duha Svetoga, ali nije uspjela posve oživotvoriti sve koncilske ideje. U postkoncilskom razdoblju u Hrvatsku se »uvoze« pojedini duhovni pokreti iz inozemstva. Uz njih nastaju i hrvatska autohtona duhovna gibanja, koja promiču hrvatski svećenici, primjerice molitvene skupine i seminari za osnovno religiozno iskustvo. I treće, u Hrvatskoj novi zamah doživljavaju i pojedina klasična duhovna gibanja, koja su obogaćena koncilskim idejama i reformama. Druga je autorova konstatacija da su crkveni pokreti još uvijek više na rubu nego u samom središtu hrvatske Crkve. To je povezano s više uzroka, primjerice od nedovoljnog zanimanja za pokrete, neelastičnosti članova i voditelja tih pokreta u odnosu na postojeće klasične crkvene strukture, kao i ponašanje crkvenih pastira - od biskupa do svećenika prema tim postkoncilskim gibanjima. U članku se jasno ukazuje na to da su ta gibanja crkveni i društveni fakticitet u Hrvatskoj s kojima se ozbiljno mora računati u pastoralu. Treća konstatacija ukazuje da postoje ozbiljne neuralgične točke između crkvenih pokreta i Crkve u Hrvatskoj: (ne)problematičan odnos pokreta prema crkvenoj hijerarhiji, i obratno; (ne)uključenost pokreta u župne zajednice; nedovoljna aktivnost pokreta na društvenoj razini itd. Stoga autor predlaže da se crkveni pokreti, zajedno s ostalim laičkim udrugama, međusobno umreže, napuste »crkvenu introvertiranost«, odnosno »crkveni geto« i odvažnije zakoraknu na »društveni areopag«, a istodobno da se pokrenu nedovršene unutarcrkvene rasprave o laičkom pitanju u Hrvatskoj uopće, te da se intenzivira teološka izobrazba vjernika laika.The author in this article points out Church movements in Croatia require a special analysis even though they need to be evaluated in relation to Church models and the question of the laity in general. Considering the Croatian situation, the author refers to the only empirical research conducted to date which deals with the phenomenology of Church movements in Croatia. The author claims that the Catholic Church in Croatia after the Second Vatican Council did not close itself to the inspiration of the Holy Spirit but at the same time, it did not quite manage to bring to life all of the Council\u27s ideas. In the post Council period in Croatia individual spiritual movements were »imported« from abroad. This led to the emergence of autochthonous Croatian spiritual movements promoted by Croatian priests, for example, prayer groups and seminars for basic religious experience. Thirdly, in Croatia certain classical spiritual movements experienced a second wind enriched with Council ideas and reforms. The author\u27s second claim is that Church movements are still on the margin rather than in the focus of the Croatian Church. This is related to several causes for example, insufficient interest in movements, inelasticity of members and leaders of these movements in relation to existing classical Church structures, the behaviour of Church pastors - from the bishop to priests towards post-Council movements. The article clearly points out that these movements are a Church and social fact in Croatia that need to be seriously considered and taken into account in the Church\u27s pastorale. The third claim points out the existing serious neuralgic points between Church movements and the Church in Croatia: the (non)problematic relations of movements to Church hierarchy and vice versa; (non)involvements of movements in parish communities; insufficient activities in movements at the social level; etc. As such the author proposes that Church movements along with other lay association form a network and abandon their »Church introversion«, that is, »abandon the Church ghetto« and take a more determined step on the »social areopag«, and at the same time to end unfinished debates within the Church about the question of the laity in Croatia in general and to embark on a more intensive theological education of the lay faithful