Željko Mardešić\u27s Catholicity

Naslov ovoga rada, "Katolištvo Željka Mardešića", može u prvom trenutku izazvati zabunu: kao da se propituje pravovjernost, tj. cjelovitost vjere najvećega suvremenog sociologa religije u nas, koji je usto bio crkveno angažiranii iskreno prakticirajući vjernik. No, takva bi pomisao bila kriva. Ovim radom autor, naime, razlaže specifičnost katolištva koje je usvajao i za koje se zalagao Ž. Mardešić, a koje nije iskreno usvojeno u onim krugovima katolika koji ne prihvaćaju iskreno ni Drugi vatikanski sabor. Katolištvo Ž. Mardešića se zapravo uspoređuje s poimanjem katolištva ovih potonjih koji su u Hrvatskoj poprilično prisutni i aktivni. Da bi, dakle, ukazao na specifičnost katolištva Ž. Mardešića, autor u prvom dijelu razlaže "Osnovne koordinate osobnog polazišta" Ž. Mardešića, koje autor prepoznaje u činjenici da je Ž. Mardešić bio istodobno i iskreni eklezijalni vjernik i uvjereni demokrat. Sinteza tih dviju njegovih fundamentalnih opcija jest polazište za razumijevanje njegovoga katolištva. Uvažavajući tu činjenicu, autor prilazi analizi specifičnosti katolištva Ž. Mardešića s dva polazišta: afirmativnoga i negativnoga Najprije se u afirmativnom polazištu razrađuje one vrednote koje su za Ž. Mardešića u katolištvu osnovne i bitne, a to su: a) kršćanska duhovnost, b) teologija Drugoga vatikanskoga sabora i c) ekumenizam, a u drugom je riječ o onim varijantama katolištva koje su negacija i suprotnost tomu, i koje onda, kao takve, Mardešić odbacuje, a to su: a) ideološki katolicizam i b) politički katolicizam. Na kraju autor zaključuje: "Željko Mardešić je bio veliki duh u krhku tijelu. Veličina njegova duha sastojala se u beskompromisnom opredjeljenju za istinito i sveto: za istinom je tragao kao znanstvenik duboke erudicije, a za svetim kao kršćanski vjernik. Njegovoj pronicljivosti nije mogla promaknuti laž, podmetnuta za istinu, ni profano i grešno, podmetnuto za sveto. U katoličanstvu, poglavito onomu koje je reafirmirano na Drugom vatikanskom saboru, otkrio je svoj duhovni dom u kojem će moći razvijati obje te svoje osobine, što je do smrti ustrajno radio. Skromno i ponizno, kako to uostalom jednom sljedbeniku Isusa Krista jedino i priliči."At first, the title of this report \u27Željko Mardešić\u27s Catholicity\u27 can be confusing: as if the orthodoxy or the wholeness of the faith by the biggest modern sociologist of religion is being questioned whilst let it be known, he was working for the Church and was also a true practicing believer. However, that would be wrong. With this report, the author reveals the specifics of Catholicity which Željko Mardešić had been embracing, and which has not been embraced amongst those Catholic circles who have not accepted The Second Vatican Council truly either. Željko Mardešić\u27s Catholicity is in fact compared with the understating of Catholicism of the latter ones who are quite present and active in Croatia. In order to point to the specifics of Željko Mardešić\u27s Catholicity, in the first part of his report the author discusses Željko Mardešić\u27s \u27Basic coordinates of the personal standpoint\u27 which can be seen in the fact that Ž. Mardešić was both a true ecclesial believer and a convinced democrat. The synthesis of his two basic options is the standpoint of understanding his Catholicity. Respecting this fact, the author approaches Ž. Mardešić\u27s Catholicity from two points: affirmative and negative. Firstly, in his affirmative approach he discusses those values which are basic and important to Ž. Mardešić: a) Christian spirituality, b) the theology of the Second Vatican Council and c) ecumenism. Whilst in his negative approach he talks about those variations of Catholicism which are negative and in opposition to the affirmative approach, which Mardešić rejects and they are: a) ideological Catholicism and b) political Catholicism. In the end, the author concludes that \u27Željko Mardešić was a great spirit in a fragile body. The greatness of his spirit was in his uncompromising commitment to the true and holy: he searched for the truth as a scientist of deep erudition and he searched for holiness as a Christian believer. No lie which was taken as the truth, nor profane and sinful taken as the holy could ever pass by him unnoticed. In Catholicity, especially the one reaffirmed in the Second Vatican Council, he had discovered his spiritual home in which he was able to develop both of those characteristics, and which he had continued to do until his death. In a modest and humble manner, as is becoming of a follower of Jesus Christ.\u2