Претражи Живе Речи Утехе

ekst sadrži uznemirujuće detalje. Puno ime sagovornice poznato je redakciji BBC-ja na srpskom. Avganistanka Hatidže B. živi već sedam godina u Turskoj, gde je došla da studira. U Istanbulu je sa mužem i sinom, ali je duboko uznemirena najnovijim događajima u njenoj zemlji. Posebno je plaši sudbina sestara, kao i svih žena koje su ostale u Avganistanu. „Pod vlašću talibana u Avganistanu, biti žena ili devojčica je jednako smrti. „Da li ste nekad videli smrt? One dišu, ali su mrtve. Nemaju prava ni na šta", kaže Hatidže za BBC na srpskom. Talibani, predstavnici radikalnog muslimanskog političkog pokreta, posle dve decenije su ponovo preuzeli vlast u Avganistanu, osvojivši i prestonicu Kabul.

Catechism of the Catholic Church Paragraph 3. THE CHURCH IS ONE, HOLY, CATHOLIC, AND APOSTOLIC 811 "This is the sole Church of Christ, which in the Creed we profess to be one, holy, catholic and apostolic."256 These four characteristics, inseparably linked with each other,257 indicate essential features of the Church and her mission. the Church does not possess them of herself; it is Christ who, through the Holy Spirit, makes his Church one, holy, catholic, and apostolic, and it is he who calls her to realize each of these qualities. 812 Only faith can recognize that the Church possesses these properties from her divine source. But their historical manifestations are signs that also speak clearly to human reason. As the First Vatican Council noted, the "Church herself, with her marvellous propagation, eminent holiness, and inexhaustible fruitfulness in everything good, her catholic unity and invincible stability, is a great and perpetual motive of credibility and an irrefutable witness of her divine mission."258 I. THE CHURCH IS ONE "The sacred mystery of the Church's unity" (UR 2) 813 The Church is one because of her source: "the highest exemplar and source of this mystery is the unity, in the Trinity of Persons, of one God, the Father and the Son in the Holy Spirit."259 The Church is one because of her founder: for "the Word made flesh, the prince of peace, reconciled all men to God by the cross, . . . restoring the unity of all in one people and one body."260 The Church is one because of her "soul": "It is the Holy Spirit, dwelling in those who believe and pervading and ruling over the entire Church, who brings about that wonderful communion of the faithful and joins them together so intimately in Christ that he is the principle of the Church's unity."261 Unity is of the essence of the Church: What an astonishing mystery! There is one Father of the universe, one Logos of the universe, and also one Holy Spirit, everywhere one and the same; there is also one virgin become mother, and I should like to call her "Church."262 814 From the beginning, this one Church has been marked by a great diversity which comes from both the variety of God's gifts and the diversity of those who receive them. Within the unity of the People of God, a multiplicity of peoples and cultures is gathered together. Among the Church's members, there are different gifts, offices, conditions, and ways of life. "Holding a rightful place in the communion of the Church there are also particular Churches that retain their own traditions."263 The great richness of such diversity is not opposed to the Church's unity. Yet sin and the burden of its consequences constantly threaten the gift of unity. and so the Apostle has to exhort Christians to "maintain the unity of the Spirit in the bond of peace."264 815 What are these bonds of unity? Above all, charity "binds everything together in perfect harmony."265 But the unity of the pilgrim Church is also assured by visible bonds of communion: - profession of one faith received from the Apostles; -common celebration of divine worship, especially of the sacraments; - apostolic succession through the sacrament of Holy Orders, maintaining the fraternal concord of God's family.266 816 "The sole Church of Christ [is that] which our Savior, after his Resurrection, entrusted to Peter's pastoral care, commissioning him and the other apostles to extend and rule it.... This Church, constituted and organized as a society in the present world, subsists in (subsistit in) in) the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him."267 The Second Vatican Council's Decree on Ecumenism explains: "For it is through Christ's Catholic Church alone, which is the universal help toward salvation, that the fullness of the means of salvation can be obtained. It was to the apostolic college alone, of which Peter is the head, that we believe that our Lord entrusted all the blessings of the New Covenant, in order to establish on earth the one Body of Christ into which all those should be fully incorporated who belong in any way to the People of God."268 Wounds to unity 817 In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame."269 The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism270 - do not occur without human sin: Where there are sins, there are also divisions, schisms, heresies, and disputes. Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers.271 818 "However, one cannot charge with the sin of the separation those who at present are born into these communities [that resulted from such separation] and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers .... All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church."272 819 "Furthermore, many elements of sanctification and of truth"273 are found outside the visible confines of the Catholic Church: "the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements."274 Christ's Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him,275 and are in themselves calls to "Catholic unity."276 Toward unity 820 "Christ bestowed unity on his Church from the beginning. This unity, we believe, subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time."277 Christ always gives his Church the gift of unity, but the Church must always pray and work to maintain, reinforce, and perfect the unity that Christ wills for her. This is why Jesus himself prayed at the hour of his Passion, and does not cease praying to his Father, for the unity of his disciples: "That they may all be one. As you, Father, are in me and I am in you, may they also be one in us, . . . so that the world may know that you have sent me."278 The desire to recover the unity of all Christians is a gift of Christ and a call of the Holy Spirit.279 821 Certain things are required in order to respond adequately to this call: - a permanent renewal of the Church in greater fidelity to her vocation; such renewal is the driving-force of the movement toward unity;280 - conversion of heart as the faithful "try to live holier lives according to the Gospel";281 for it is the unfaithfulness of the members to Christ's gift which causes divisions; - prayer in common, because "change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name 'spiritual ecumenism;"'282 -fraternal knowledge of each other;283 - ecumenical formation of the faithful and especially of priests;284 - dialogue among theologians and meetings among Christians of the different churches and communities;285 - collaboration among Christians in various areas of service to mankind.286 "Human service" is the idiomatic phrase. 822 Concern for achieving unity "involves the whole Church, faithful and clergy alike."287 But we must realize "that this holy objective - the reconciliation of all Christians in the unity of the one and only Church of Christ - transcends human powers and gifts." That is why we place all our hope "in the prayer of Christ for the Church, in the love of the Father for us, and in the power of the Holy Spirit."288 II THE CHURCH IS HOLY 823 "The Church . . . is held, as a matter of faith, to be unfailingly holy. This is because Christ, the Son of God, who with the Father and the Spirit is hailed as 'alone holy,' loved the Church as his Bride, giving himself up for her so as to sanctify her; he joined her to himself as his body and endowed her with the gift of the Holy Spirit for the glory of God."289 The Church, then, is "the holy People of God,"290 and her members are called "saints."291 824 United with Christ, the Church is sanctified by him; through him and with him she becomes sanctifying. "All the activities of the Church are directed, as toward their end, to the sanctification of men in Christ and the glorification of God."292 It is in the Church that "the fullness of the means of salvation"293 has been deposited. It is in her that "by the grace of God we acquire holiness."294 825 "The Church on earth is endowed already with a sanctity that is real though imperfect."295 In her members perfect holiness is something yet to be acquired: "Strengthened by so many and such great means of salvation, all the faithful, whatever their condition or state - though each in his own way - are called by the Lord to that perfection of sanctity by which the Father himself is perfect."296 826 Charity is the soul of the holiness to which all are called: it "governs, shapes, and perfects all the means of sanctification."297 If the Church was a body composed of different members, it couldn't lack the noblest of all; it must have a Heart, and a Heart BURNING WITH LOVE. and I realized that this love alone was the true motive force which enabled the other members of the Church to act; if it ceased to function, the Apostles would forget to preach the gospel, the Martyrs would refuse to shed their blood. LOVE, IN FACT, IS THE VOCATION WHICH INCLUDES ALL OTHERS; IT'S A UNIVERSE OF ITS OWN, COMPRISING ALL TIME AND SPACE - IT'S ETERNAL!298 827 "Christ, 'holy, innocent, and undefiled,' knew nothing of sin, but came only to expiate the sins of the people. the Church, however, clasping sinners to her bosom, at once holy and always in need of purification, follows constantly the path of penance and renewal."299 All members of the Church, including her ministers, must acknowledge that they are sinners.300 In everyone, the weeds of sin will still be mixed with the good wheat of the Gospel until the end of time.301 Hence the Church gathers sinners already caught up in Christ's salvation but still on the way to holiness: The Church is therefore holy, though having sinners in her midst, because she herself has no other life but the life of grace. If they live her life, her members are sanctified; if they move away from her life, they fall into sins and disorders that prevent the radiation of her sanctity. This is why she suffers and does penance for those offenses, of which she has the power to free her children through the blood of Christ and the gift of the Holy Spirit.302 828 By canonizing some of the faithful, i.e., by solemnly pro claiming that they practiced heroic virtue and lived in fidelity to God's grace, the Church recognizes the power of the Spirit of holiness within her and sustains the hope of believers by proposing the saints to them as models and intercessors.303 "The saints have always been the source and origin of renewal in the most difficult moments in the Church's history."304 Indeed, "holiness is the hidden source and infallible measure of her apostolic activity and missionary zeal."305 829 "But while in the most Blessed Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle, the faithful still strive to conquer sin and increase in holiness. and so they turn their eyes to Mary":306 in her, the Church is already the "all-holy." III. THE CHURCH IS CATHOLIC What does "catholic" mean? 830 The word "catholic" means "universal," in the sense of "according to the totality" or "in keeping with the whole." the Church is catholic in a double sense: First, the Church is catholic because Christ is present in her. "Where there is Christ Jesus, there is the Catholic Church."307 In her subsists the fullness of Christ's body united with its head; this implies that she receives from him "the fullness of the means of salvation"308 which he has willed: correct and complete confession of faith, full sacramental life, and ordained ministry in apostolic succession. the Church was, in this fundamental sense, catholic on the day of Pentecost309 and will always be so until the day of the Parousia. 831 Secondly, the Church is catholic because she has been sent out by Christ on a mission to the whole of the human race:310 All men are called to belong to the new People of God. This People, therefore, while remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all his children who were scattered should be finally gathered together as one.... the character of universality which adorns the People of God is a gift from the Lord himself whereby the Catholic Church ceaselessly and efficaciously seeks for the return of all humanity and all its goods, under Christ the Head in the unity of his Spirit.311 Each particular Church is "catholic" 832 "The Church of Christ is really present in all legitimately organized local groups of the faithful, which, in so far as they are united to their pastors, are also quite appropriately called Churches in the New Testament.... In them the faithful are gathered together through the preaching of the Gospel of Christ, and the mystery of the Lord's Supper is celebrated.... In these communities, though they may often be small and poor, or existing in the diaspora, Christ is present, through whose power and influence the One, Holy, Catholic, and Apostolic Church is constituted."312 833 The phrase "particular church," which is the diocese (or eparchy), refers to a community of the Christian faithful in communion of faith and sacraments with their bishop ordained in apostolic succession.313 These particular Churches "are constituted after the model of the universal Church; it is in these and formed out of them that the one and unique Catholic Church exists."314 834 Particular Churches are fully catholic through their communion with one of them, the Church of Rome "which presides in charity."315 "For with this church, by reason of its pre-eminence, the whole Church, that is the faithful everywhere, must necessarily be in accord."316 Indeed, "from the incarnate Word's descent to us, all Christian churches everywhere have held and hold the great Church that is here [at Rome] to be their only basis and foundation since, according to the Savior's promise, the gates of hell have never prevailed against her."317 835 "Let us be very careful not to conceive of the universal Church as the simple sum, or . . . the more or less anomalous federation of essentially different particular churches. In the mind of the Lord the Church is universal by vocation and mission, but when she pub down her roots in a variety of cultural, social, and human terrains, she takes on different external expressions and appearances in each part of the world."318 The rich variety of ecclesiastical disciplines, liturgical rites, and theological and spiritual heritages proper to the local churches "unified in a common effort, shows all the more resplendently the catholicity of the undivided Church."319 Who belongs to the Catholic Church? 836 "All men are called to this catholic unity of the People of God.... and to it, in different ways, belong or are ordered: the Catholic faithful, others who believe in Christ, and finally all mankind, called by God's grace to salvation."320 837 "Fully incorporated into the society of the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who - by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion - are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but 'in body' not 'in heart.'"321 838 "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter."322 Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church."323 With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord's Eucharist."324 The Church and non-Christians 839 "Those who have not yet received the Gospel are related to the People of God in various ways."325 The relationship of the Church with the Jewish People. When she delves into her own mystery, the Church, the People of God in the New Covenant, discovers her link with the Jewish People,326 "the first to hear the Word of God."327 The Jewish faith, unlike other non-Christian religions, is already a response to God's revelation in the Old Covenant. To the Jews "belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ",328 "for the gifts and the call of God are irrevocable."329 840 and when one considers the future, God's People of the Old Covenant and the new People of God tend towards similar goals: expectation of the coming (or the return) of the Messiah. But one awaits the return of the Messiah who died and rose from the dead and is recognized as Lord and Son of God; the other awaits the coming of a Messiah, whose features remain hidden till the end of time; and the latter waiting is accompanied by the drama of not knowing or of misunderstanding Christ Jesus. 841 The Church's relationship with the Muslims. "The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day."330 842 The Church's bond with non-Christian religions is in the first place the common origin and end of the human race: All nations form but one community. This is so because all stem from the one stock which God created to people the entire earth, and also because all share a common destiny, namely God. His providence, evident goodness, and saving designs extend to all against the day when the elect are gathered together in the holy city. . .331 843 The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as "a preparation for the Gospel and given by him who enlightens all men that they may at length have life."332 844 In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them: Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator. Or else, living and dying in this world without God, they are exposed to ultimate despair.333 845 To reunite all his children, scattered and led astray by sin, the Father willed to call the whole of humanity together into his Son's Church. the Church is the place where humanity must rediscover its unity and salvation. the Church is "the world reconciled." She is that bark which "in the full sail of the Lord's cross, by the breath of the Holy Spirit, navigates safely in this world." According to another image dear to the Church Fathers, she is prefigured by Noah's ark, which alone saves from the flood.334 "Outside the Church there is no salvation" 846 How are we to understand this affirmation, often repeated by the Church Fathers?335 Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body: Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.336 847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church: Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation.337 848 "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."338 Mission - a requirement of the Church's catholicity 849 The missionary mandate. "Having been divinely sent to the nations that she might be 'the universal sacrament of salvation,' the Church, in obedience to the command of her founder and because it is demanded by her own essential universality, strives to preach the Gospel to all men":339 "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and Lo, I am with you always, until the close of the age."340 850 The origin and purpose of mission. the Lord's missionary mandate is ultimately grounded in the eternal love of the Most Holy Trinity: "The Church on earth is by her nature missionary since, according to the plan of the Father, she has as her origin the mission of the Son and the Holy Spirit."341 The ultimate purpose of mission is none other than to make men share in the communion between the Father and the Son in their Spirit of love.342 851 Missionary motivation. It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, "for the love of Christ urges us on."343 Indeed, God "desires all men to be saved and to come to the knowledge of the truth";344 that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the prompting of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary. 852 Missionary paths. the Holy Spirit is the protagonist, "the principal agent of the whole of the Church's mission."345 It is he who leads the Church on her missionary paths. "This mission continues and, in the course of history, unfolds the mission of Christ, who was sent to evangelize the poor; so the Church, urged on by the Spirit of Christ, must walk the road Christ himself walked, a way of poverty and obedience, of service and self-sacrifice even to death, a death from which he emerged victorious by his resurrection."346 So it is that "the blood of martyrs is the seed of Christians."347 853 On her pilgrimage, the Church has also experienced the "discrepancy existing between the message she proclaims and the human weakness of those to whom the Gospel has been entrusted."348 Only by taking the "way of penance and renewal," the "narrow way of the cross," can the People of God extend Christ's reign.349 For "just as Christ carried out the work of redemption in poverty and oppression, so the Church is called to follow the same path if she is to communicate the fruits of salvation to men."350 854 By her very mission, "the Church . . . travels the same journey as all humanity and shares the same earthly lot with the world: she is to be a leaven and, as it were, the soul of human society in its renewal by Christ and transformation into the family of God."351 Missionary endeavor requires patience. It begins with the proclamation of the Gospel to peoples and groups who do not yet believe in Christ,352 continues with the establishment of Christian communities that are "a sign of God's presence in the world,"353 and leads to the foundation of local churches.354 It must involve a process of inculturation if the Gospel is to take flesh in each people's culture.355 There will be times of defeat. "With regard to individuals, groups, and peoples it is only by degrees that [the Church] touches and penetrates them and so receives them into a fullness which is Catholic."356 855 The Church's mission stimulates efforts towards Christian unity.357 Indeed, "divisions among Christians prevent the Church from realizing in practice the fullness of catholicity proper to her in those of her sons who, though joined to her by Baptism, are yet separated from full communion with her. Furthermore, the Church herself finds it more difficult to express in actual life her full catholicity in all its aspects."358 856 The missionary task implies a respectful dialogue with those who do not yet accept the Gospel.359 Believers can profit from this dialogue by learning to appreciate better "those elements of truth and grace which are found among peoples, and which are, as it were, a secret presence of God."360 They proclaim the Good News to those who do not know it, in order to consolidate, complete, and raise up the truth and the goodness that God has distributed among men and nations, and to purify them from error and evil "for the glory of God, the confusion of the demon, and the happiness of man."361 IV. THE CHURCH IS APOSTOLIC 857 The Church is apostolic because she is founded on the apostles, in three ways: - she was and remains built on "the foundation of the Apostles,"362 The witnesses chosen and sent on mission by Christ himself;363 - with the help of the Spirit dwelling in her, the Church keeps and hands on the teaching,364 The "good deposit," the salutary words she has heard from the apostles;365 - she continues to be taught, sanctified, and guided by the apostles until Christ's return, through their successors in pastoral office: the college of bishops, "assisted by priests, in union with the successor of Peter, the Church's supreme pastor":366 You are the eternal Shepherd who never leaves his flock untended. Through the apostles you watch over us and protect us always. You made them shepherds of the flock to share in the work of your Son....367 The Apostles' mission 858 Jesus is the Father's Emissary. From the beginning of his ministry, he "called to him those whom he desired; .... and he appointed twelve, whom also he named apostles, to be with him, and to be sent out to preach."368 From then on, they would also be his "emissaries" (Greek apostoloi). In them, Christ continues his own mission: "As the Father has sent me, even so I send you."369 The apostles' ministry is the continuation of his mission; Jesus said to the Twelve: "he who receives you receives me."370 859 Jesus unites them to the mission he received from the Father. As "the Son can do nothing of his own accord," but receives everything from the Father who sent him, so those whom Jesus sends can do nothing apart from him,371 from whom they received both the mandate for their mission and the power to carry it out. Christ's apostles knew that they were called by God as "ministers of a new covenant," "servants of God," "ambassadors for Christ," "servants of Christ and stewards of the mysteries of God."372 860 In the office of the apostles there is one aspect that cannot be transmitted: to be the chosen witnesses of the Lord's Resurrection and so the foundation stones of the Church. But their office also has a permanent aspect. Christ promised to remain with them always. the divine mission entrusted by Jesus to them "will continue to the end of time, since the Gospel they handed on is the lasting source of all life for the Church. Therefore, . . . the apostles took care to appoint successors."373 The bishops - successors of the apostles 861 "In order that the mission entrusted to them might be continued after their death, [the apostles] consigned, by will and testament, as it were, to their immediate collaborators the duty of completing and consolidating the work they had begun, urging them to tend to the whole flock, in which the Holy Spirit had appointed them to shepherd the Church of God. They accordingly designated such men and then made the ruling that likewise on their death other proven men should take over their ministry."374 862 "Just as the office which the Lord confided to Peter alone, as first of the apostles, destined to be transmitted to his successors, is a permanent one, so also endures the office, which the apostles received, of shepherding the Church, a charge destined to be exercised without interruption by the sacred order of bishops."375 Hence the Church teaches that "the bishops have by divine institution taken the place of the apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and him who sent Christ."376 The apostolate 863 The whole Church is apostolic, in that she remains, through the successors of St. Peter and the other apostles, in communion of faith and life with her origin: and in that she is "sent out" into the whole world. All members of the Church share in this mission, though in various ways. "The Christian vocation is, of its nature, a vocation to the apostolate as well." Indeed, we call an apostolate "every activity of the Mystical Body" that aims "to spread the Kingdom of Christ over all the earth."377 864 "Christ, sent by the Father, is the source of the Church's whole apostolate"; thus the fruitfulness of apostolate for ordained ministers as well as for lay people clearly depends on their vital union with Christ.378 In keeping with their vocations, the demands of the times and the various gifts of the Holy Spirit, the apostolate assumes the most varied forms. But charity, drawn from the Eucharist above all, is always "as it were, the soul of the whole apostolate."379 865 The Church is ultimately one, holy, catholic, and apostolic in her deepest and ultimate identity, because it is in her that "the Kingdom of heaven," the "Reign of God,"380 already exists and will be fulfilled at the end of time. the kingdom has come in the person of Christ and grows mysteriously in the hearts of those incorporated into him, until its full eschatological manifestation. Then all those he has redeemed and made "holy and blameless before him in love,"381 will be gathered together as the one People of God, the "Bride of the Lamb,"382 "the holy city Jerusalem coming down out of heaven from God, having the glory of God."383 For "the wall of the city had twelve foundations, and on them the twelve names of the twelve apostles of the Lamb."384 IN BRIEF 866 The Church is one: she acknowledges one Lord, confesses one faith, is born of one Baptism, forms only one Body, is given life by the one Spirit, for the sake of one hope (cf ⇒ Eph 4:3-5), at whose fulfillment all divisions will be overcome. 867 The Church is holy: the Most Holy God is her author; Christ, her bridegroom, gave himself up to make her holy; the Spirit of holiness gives her life. Since she still includes sinners, she is "the sinless one made up of sinners." Her holiness shines in the saints; in Mary she is already all-holy. 868 The Church is catholic: she proclaims the fullness of the faith. She bears in herself and administers the totality of the means of salvation. She is sent out to all peoples. She speaks to all men. She encompasses all times. She is "missionary of her very nature" (AG 2). 869 The Church is apostolic. She is built on a lasting foundation: "the twelve apostles of the Lamb" (⇒ Rev 21:14). She is indestructible (cf ⇒ Mt 16:18). She is upheld infallibly in the truth: Christ governs her through Peter and the other apostles, who are present in their successors, the Pope and the college of bishops. 870 "The sole Church of Christ which in the Creed we profess to be one, holy, catholic, and apostolic, . . . subsists in the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him. Nevertheless, many elements of sanctification and of truth are found outside its visible confines"(LG 8). Catechism of the Catholic Church - IntraText WWW.VATICAN.VA

Nisam pravoslavne vere, ali verujem u Boga. Ne pripadam ni jednoj religiji, molim se Bogu i treudim se da nikome ne cinim zlo. Pre tri nedelje mi je umro brat. Dobio je mozdani udar i poceo je sasvim polako da se oporavlja, ali onda su nam jednog jutra javili da je umro. Od onda ne mogu da nadjem ni svoj mir, ni utehu. Ne razumem zasto mu Bog nije pomogao da ostane ziv. Niko od nas u familiji nije ni 0110_hahaha ni zla osoba, trudimo se da zivimo svoj zivot kako znamo i umemo moleci se Boigu i ziveci posteno. Brat mi je bio mladji 6 godina od mene i ja se pitam zasto sam ja jos uvek ziva, kada sam i ja imala mozdani uda pre par godina, samo je bio mnogo laksi i danas nemam nikakvih posledica, a on je, jadan, morao da umre. Zasto je to moralo da se dogodi i da se cela familija baci u ocaj. Moj tata ima od tada problem sa Bogom, jer je ceo zivot govorio kako je jedino sto moli Boga da ni jedno njegovo dete ne umre pre njega, a sada se bas to desilo. Recite mi, ima li utehe za mene ili moram svaki dan da dozivljavam cepanje srca iznova, samo sto otvorim oci?

Svaka osoba na svetu ima karte koje su joj podeljene na samom startu i sa tim kartama mora igrati komplikovanu igru koja se zove život. Dodeljene su nasumično, a o sreći zavise vaši geni, mesto gde ste rođeni, finansijske mogućnosti vaše porodice…Kakve god vam okolnosti život pruži, vi ste ti koji odlučujete da li ćete biti žrtve ili oni koji preživljavaju. Vi imate kontrolu nad izborom da li svoj život učiniti slatkim ili kiselim. Oni koji odaberu sladak život, oni koji preživljavaju, su najjači. {adselite}"Najlepši i najbolji ljudi koje poznajemo su oni koji su doživeli poraz, upoznali patnju i gubitak, borili se u svakom trenutku i pronašli put iz najtamnijih dubina. Ove osobe znaju da cene, osetljive su i imaju razumevanja prema drugima. Život im je dao iskustva koja su ih napunila saosećanjem, ljubaznošću i dubokom empatijom. Divni ljudi se ne rađaju takvi, oni takvi postaju”,rekla je Elizabeta Kubler-Ros, psihijatar i autorka iz Švajcarske. Ljubazni ljudi donose svetlo u svet zato što su izašli iz mraka U svetu tame u kojem su rođeni, ljubazni ljudi svojom su pozitivnošću osvetlili živote drugih. Upravo su njima dodeljene "nesrećne" karte poput loše porodične situacije ili siromaštva. Ne samo da su naučili kako da uspeju u životu, naučili su i kako preći preko loših stvari i izdići se iznad njih. Odgurnuli su svoje "štake" i nekako postigli nemoguće: potrčali su i dostigli sve one koji su imali više sreće i bolje okolnosti. Dok su neki dobili set divnih olovaka u boji, oni su dobili jednu običnu, napola potrošenu olovku sa kojom su obojili svoj život šarenije i bleštavije od ostalih.

Uskoro će napuniti 90 godina i upravo je napustio MIT (Masačusetski institut za tehnologiju). Tamo je revolucionisao modernu lingvistiku i postao kritička savest Sjedinjenih Država. U ime El Paísovog kulturnog dodatka Babelia posetili smo velikog intelektualca na njegovoj novoj adresi u Arizoni. Piše: Jan Martinez Ahrens (El País, kulturni dodatak Babelia) Noam Čomski (Filadelfija, 1928) je prevladao sve barijere ispraznosti. On ne govori o svom privatnom životu, ne koristi mobilni telefon i u vunenim vremenima ostajao je nepokolebljiv. Hapšen je zbog protivljenja ratu u Vijetnamu, bio je na crnoj listi Ričarda Niksona, podržao je objavljivanje Pentagonovih papira i osudio prljavi rat Ronalda Regana. Tokom poslednjih 60 godina vodio je mnoge bitke. Jednako brani prava Kurda i bori se protiv klimatskih promena. Podržao je proteste pokreta Okupiraj i brani prava ilegalnih imigranata. Kao mladi lingvista 50-ih godina prošlog veka zapanjio je svet svojom generativnom gramatikom. U neprekidnom angažmanu uvek je išao napred suočavajući se sa demonima kapitalizma, bilo da su to velike banke, vojni konglomerati ili Donald Tramp. U svojoj poslednjoj knjizi “Requiem for the American dream / Rekvijem za američki san” on iznosi argumente iz istoimenog dokumentarca i prokazuje sramotnu koncentraciju bogatstva i moći u zapadnim demokratijama. Rezultat je 168 strana Čomskog u najčistijem obliku. Smatrate li se radikalnim? Svi mi sebe smatramo umerenima i razumnima. Ali vi ste ideološki jasno opredeljeni. Oni koji treba da se pravdaju su moćnici na vlasti. Svaka hijerarhija je nelegitimna dok ne dokaže suprotno. Ponekad se mogu opravdati, ali uglavnom ne. To je anarhizam. Nakon 60 godina podučavanja na Masačusetskom institutu za tehnologiju (MIT), profesor je došao živeti na granici pustinje Sonora. U Tuksonu, na preko 4.000 kilometara od Bostona, pronašao je novi dom na Odseku za lingvistiku na Univerzitetu u Arizoni. To je jedna od retkih zelenih tačaka u ovom sprženom gradu. Jaseni, vrbe, palme i orasi rastu oko zgrade od crvene cigle iz 1904. Unutra po zidovima vise slike nasmešenih studenata, mape prostiranja autohtonih plemena, plakati kulturnih događaja, a na kraju jednog hodnika je soba najvećeg živog lingviste. Živimo li u vremenu razočaranja? Pre 40 godina je neoliberalizam, kojeg su vodili Ronald Regan i Margaret Tačer, napao svet. I to je imalo učinka. Akutna koncentracija bogatstva u privatnim rukama pratila je gubitak moći u opštoj populaciji. Ljudi su sve manje zastupljeni i vode nesigurne živote sa sve lošijim poslovima. Rezultat je mešavina besa, straha i eskapizma. Više se ne veruje ni u same činjenice. Neki to nazivaju populizmom, ali u stvarnosti to je diskreditacija institucija. Tako smo dobili lažne vesti? Razočaranje institucionalnim strukturama dovelo je do tačke u kojoj ljudi više ne veruju činjenicama. Ako nikome ne verujete, zašto biste verovali činjenicama? Ako niko ne čini ništa za mene, zašto bih verovao bilo kome? Čak ni medijima? Većina služi Trampovim interesima. Ali ih ima veoma kritičnih, kao što su Njujork tajms, Vašington post, Si-en-en… Pogledajte televiziju i naslovne strane novina. Ne postoji ništa osim Tramp, Tramp, Tramp. Mediji su naseli na Trampovu strategiju. Svakog dana on im baca po jednu laž da bi se našao pod reflektorima i bio u centru pažnje. U međuvremenu, divlja frakcija republikanaca razvija svoju politiku krajnje desnice, režući radnička prava i napuštajući borbu protiv klimatskih promena, a to nas može dokrajčiti. Vidite li Trampa kao rizik za demokratiju? On je velika opasnost. Svesno i namerno je oslobodio talase rasizma, ksenofobije i seksizma koji su bili latentni, ali koje niko pre njega nije legitimizovao. Hoće li opet pobediti? Moguće je, ako uspe odgoditi smrtonosni učinak svojih politika. On je potpuni demagog i šoumen koji zna kako da održi aktivnom svoju bazu obožavatelja. Ide mu u korist i to da su demokrati u konfuziji i da možda neće izaći sa uverljivim programom. Da li još uvek podržavate demokratskog senatora Bernija Sandersa? On je pristojan čovek. Koristi termin socijalizam, ali zapravo se zalaže za demokratski nju dil. Njegovi predlozi ne bi bili čudni Ajzenhaueru (američkom predsedniku iz Republikanske partije od 1953. do 1961). Sandersov uspeh, više nego Trampov, bio je pravo iznenađenje izbora 2016. Umalo je postao predsednički kandidat bez podrške korporacija i medija, samo uz podršku javnosti. Da li primećujete skretanje udesno u političkom spektru? U političkim elitama to postoji, ali ne u opštoj populaciji. Od 80-ih godina prošlog veka došlo je do raskola između onoga što ljudi žele i javnih politika. To se dobro vidi na primeru poreza. Ankete pokazuju da većina ljudi želi veće poreze za bogate. Ali to se ne događa. Protiv toga promoviše se ideja da smanjenje poreza donosi prednosti za sve, te da je država neprijatelj. Ali ko ima koristi od rezanja davanja za puteve, bolnice, čistu vodu i čist vazduh? Da li je onda neoliberalizam pobedio? Neoliberalizam postoji, ali samo za siromašne. Slobodno tržište važi samo za njih. To je istorija kapitalizma. Velike korporacije započele su klasnu borbu, one su autentični marksisti, ali s obrnutim vrednostima. Principi slobodnog tržišta odlično se primenjuju na siromašne, ali vrlo bogati su zaštićeni. Velike energetske industrije primaju subvencije od nekoliko stotina miliona dolara, finansijske institucije dobijaju masivnu pomoć nakon što propadnu. Svi oni žive na sigurnom: oni se smatraju prevelikima da bi mogli pasti i moraju biti spaseni ako imaju problema. Na kraju, porezi služe za subvencionisanje tih entiteta i s njima bogatih i moćnih. Onda se stanovništvu kaže da je država problem i smanjuje se njeno područje delovanja. I šta se događa? Prostor države je okupiran privatnom moći, a tiranija velikih entiteta raste. Zvuči poput Orvela ovo što opisujete. Čak bi i Orvel bio zadivljen. Živimo u fikciji da je tržište divno jer nam govore da se ono sastoji od informisanih potrošača koji donose racionalne odluke. Ali samo upalite televizor i pogledajte reklame: nastoje li one da obaveste potrošača koji će onda donositi racionalne odluke? Ili ga samo zavode? Razmislite, na primer, o reklamama za kola. Nude li one podatke o njihovim karakteristikama? Prikazuju li izveštaje nezavisnih eksperata? To bi stvorilo informisane potrošače sposobne za donošenje racionalnih odluka. Umesto toga, ono što vidimo je leteći automobil kojeg vozi poznati glumac. Kompanije ne žele slobodna već zatvorena tržišta. Inače bi se srušili. Da li je odgovor društva na ove izazove preslab? Postoje mnogi aktivni javni pokreti, ali im se ne obraća pažnja jer elite ne žele da se prihvati činjenica da demokratija može funkcionisati. To je opasno za njih. To može ugroziti njihovu moć. Najbolje je da se nametne vizija koja vam govori da je država neprijatelj, a da ste vi prepušteni samom sebi. Tramp često koristi pojam anti-amerikanizam, kako to razumete? U SAD-u vas zbog kritikovanja vlade optužuju za anti-amerikanizam. Došlo je do uspostavljanja ideološke kontrole nad društvom, uz pomoć zapaljivog patriotizma. Na nekim mestima u Evropi se događa isto to. Ali ništa slično onome što se ovde događa. Nema nijedne zemlje sa toliko zastava. Plašite li se nacionalizma? Zavisi, ako to znači biti zainteresovan za vašu lokalnu kulturu, to je dobro. Ali ako je to oružje protiv drugih, znamo gde to može voditi, videli smo i iskusili. Mislite li da je moguće da se ponovi ono što se dogodilo 30-ih godina prošlog veka? Situacija se pogoršala; nakon izbora Baraka Obame pokrenula se rasistička reakcija ogromne virulencije, s kampanjama koje su negirale njegovo državljanstvo i identifikovale crnog predsednika kao antihrista. Bilo je mnogo manifestacija mržnje. Međutim, Sjedinjene Države nisu Vajmarska republika. Ima razloga za zabrinutost, ali izgledi da se ponovi nešto tako su veoma mali. Na početku vaše knjige se prisećate Velike depresije, vremena kada je “sve bilo gore nego sada, ali je postojao osećaj da će biti bolje”. Dobro se sećam. Moja porodica je pripadala radničkoj klasi, bili su nezaposleni i bez dobrog obrazovanja. Objektivno, to je bilo puno gore vreme nego sada, ali je postojao osećaj da smo svi zajedno u tome. Tada smo imali predsednika koji je saosećao sa patnjama ljudi, sindikati su bili organizovani… Postojala je ideja da zajedno možemo pobediti krizu. Taj osećaj je izgubljen. Sada nam se čini da smo sami u bezizlazu, a da je država protiv nas. Imate li još nade? Naravno da ima. Još uvek postoje javni pokreti, ljudi spremni da se bore. Prilike su tu, pitanje je samo jesmo li ih sposobni iskoristiti. Čomski završava s osmehom. Oprašta se s nama svojim dubokim glasom. Zatim odlazi iz ureda, spušta se niz stepenice fakulteta i izlazi u svetlost pustinje Sonora. Preveo Mario Bezbradica, izvor:Peščanik.net,

Iako je skraćenica "MiG" u Srbiji odavno sinonim za svaki mlazni borbeni avion, u iščekivanju dolaska dugo najavljivane ruske donacije od šest polovnih aviona gotovo neprimećeno prolazi današnji dvostruki jubilej vezan za avione tipa MiG koji su leteli ili još lete iznad Srbije. Malo ljudi zna da se baš na današnji dan navršava 30 godina od isporuke prvih letelica MiG-29 a da je istog datuma, ali pre 55 godina, na aerodrom Batajnica sleteo prvi MiG-21. Slučaj je hteo da istog dana, u razmaku od 25 godina, tadašnja Jugoslovenska narodna armija počne da koristi dva legendarna lovca - Mig-21 i 29, koji su i danas, više od pola veka kasnije, jedina dva lovca u operativnoj upotrebi Vojske Srbije. Za tih 55 godine jugoslovenskim i kasnije srpskim nebom letelo je ukupno 277 aparata iz fabrike koja je nosila ime konstruktora Artema Mikojana i Mihaila Gurjeviča, da bi se ta flota u 2017. godini svela na ukupno sedam aviona, od kojih u svakom trenutku leti najviše dva. Prvi avioni tog tipa na pistu batajničkog aerodroma sleteli su 24. septembra 1962. godine, kada je isporučeno prvih pet letelica MiG-21 u verziji F13. To su, u tom trenutku, bili najmoderniji lovci u svetu i predstavljali su veliko pojačanje za JNA, jer su to bili prvi supersonični (nadzvučni) presretači koji su mogli da obavljaju zadatak u svim vremenskim uslovima i noću. Uz Mig-21 u JNA je u upotrebu ušla i K-13, prva IC vođena raketa vazduh-vazduh koja je korišćena u Jugoslaviji. Prvih pet aviona Mig-21 nabavljeno je nakon što je otopljavanje odnosa sa Sovjetskim Savezom, u vreme vladavine Nikite Hruščova, omogućilo Jugoslaviji da svoju armiju ponovo oprema oružjem iz socijalističkog bloka. Nabavka je izvedena pod šifrovanim imenom "Zadatak Romanija", zajedno sa nabavkom radara i raketnih sistema, i obavljena je u najvećoj tajnosti. Članovi jugoslovenske delegacije koji su putovali na pregovore verovali su da će razgovarati o kupovini licence za izradu 200 aviona Mig-19, a za postojanje ponude za nabavku novog sovjetskog lovca saznali su tek po dolasku u Moskvu. Jedino mesto gde su ruski avioni stajali do američkih Kako se proces preorijentisanja sa NATO zemalja na Sovjetski Savez desio na vrhuncu Hladnog rata, prošlo je gotovo dve godine pre nego je Jugoslavija objavila da je nabavila te, u to vreme najmodernije lovce-presretače. Za njih je uvedeno i posebno jugoslovensko ime L-12 (Lovac 12), kako bi se sakrilo njihovo prisustvo u zvaničnoj dokumentaciji, što je ustanovilo tradiciju označavanja aviona u jugoslovenskom vazduhoplovstvu domaćim oznakama, koja se zadržala i do danas. Dugo vremena su se obuka letačkog i mehaničarskog sastava i letovi obavljali u tajnosti za ostale pripadnike baze, a kuriozitet tog vremena predstavlja činjenica da su na batajničkom aerodromu, u okviru istog puka i na istoj stajanci, bili parkirani američki lovci F-86 E Sejbr i sovjetski Migovi 21, po čemu je Jugoslavija bila jedinstvena u svetu. U svojoj 55-godišnjoj istoriji upotrebe, Mig-21 na jugoslovenskom i srpskom nebu leteo je u devet različitih varijanti, odnosno u tri razvojne generacije. Za potrebe Jugoslovenskog ratnog vazduhoplovstva (JRV), od 1962. do 1986. godine nabavljen je ukupno 261 lovac tog tipa, a avioni su popunjavali devet eskadrila 204. lovačkog puka na Batajnici, 117. puka u Bihaću i 83. puka u Prištini, kao i po jednu eskadrilu za obuku pilota, izviđačku i eskadrilu školskog puka u Puli. Ukupno je nabavljen 41 Mig-21 F-13 (domaća oznaka L-12), 36 aviona PFM verzije (L-14), 12 izviđačke verzije R (L-14i), 25 verzije M (L-15), šest verzije MF (takođe L-15) i 91 avion u najnaprednijoj verziji Bis (L-17). Za potrebe obuke letačkog sastava nabavljeni su i dvosedi prve, druge i treće generacije, odnosno 18 aviona Mig-21 U (NL-12), sedam Mig-21 US (NL-14) i 25 Mig-21 UM (NL-16). Poslednji Migovi 21 nabavljeni su sredinom 80-ih godina i oni su jedini koji se i danas koriste. Kratko vreme u JRV je korišćeno desetak aviona Mig-21 iračkog vazduhoplovstva, koji su krajem 80-ih godina prošlog veka stigli na remont u Jugoslaviju i koji nikada nisu isporučeni vlasniku zbog ratnih zbivanja u obe zemlje. Migovi u ratovima devedesetih Više aviona tog tipa je prebačeno u Srbiju po izbijanju rata u Jugoslaviji a pojedini su čak i korišćeni u borbenim dejstvima, leteći u jedinstvenoj pustinjskoj maskirnoj šemi. Nakon par godina oni su rashodovani i izbrisani iz evidencijske liste ali se i danas nalaze u Remontnom zavodu "Moma Stanojlović" u Batajnici. Kako u toku građanskog rata u Jugoslaviji avioni Mig-21 nisu imali protivnike na slovenačkoj, hrvatskoj i bošnjačkoj strani, brojni lovci su korišćeni u svojoj sekundarnoj nameni, odnosno za dejstvo po zemlji, kao i za izviđanje. Za vreme ratova u Jugoslaviji JRV je izgubilo sedam aviona MiG-21 i jednog pilota, dok je pilot Slobodan Medić preživeo iskakanje iznad hrvatske teritorije i zarobljen, nakon čega mu se gubi svaki trag. U udesima na MiG-21 za više od pola veka uništeno je 93 aviona. Poginulo je u raznim okolnostima 47 pilota, a 39 se spasilo sedištima za iskakanje. Jedino obaranje strane letelice u vazdušnom prostoru Jugoslavije, još od vremena Tršćanske krize, zabeležio je upravo Mig-21 Bis u januaru 1992. godine, kada je pilot Emir Šišić oborio helikopter Evropske zajednice koji je bez dozvole ušao iz Mađarske u Jugoslaviju. Za vreme NATO agresije lovci Mig-21, zbog tehnološke ali brojčane inferiornosti u odnosu na protivnika, nisu bili korišćeni u svojoj osnovnoj - lovačkoj nameni a nakon povlačenja Vojske Jugoslavije sa Kosova preostali avioni tog tipa iz 83. puka iz Prištine su preleteli u Batajnicu gde su priključeni 204. puku. Istorija upotrebe aviona MiG-29 traje četvrt veka kraće ali nije manje uzbudljiva. Prva dva aviona MiG-29 UB (dvosed) sletela su 24. septembra 1987. godine a te i naredne godine isporučeno je ukupno 16 aviona tog tipa u jednosedoj i dvosedoj varijanti. Za vreme građanskih ratova ti avioni su korišćeni za dejstvo po zemlji bez gubitaka. Zbog isteka radnih resursa, mart 1999. godine i sukob sa NATO jugoslovenske dvadesetdevetke dočekale su mahom neispravne pa je u neravnopravnoj borbi oboreno šest aviona uz gubitak dva pilota. Dva aviona su uništena u udesima, a jedan pilot je poginuo. Migovi i danas lete u sastavu 101. lovačko-avijacijske eskadrile Vojske Srbije. Prema javno dostupnim podacima, VS ima četiri aviona MiG-29 i tri MiG-21 ali zbog isteka resursa i neispravnosti 29-ke ne lete dok su Migovi 21 isključivo dvosedi, za obuku, koji imaju ograničene borbene mogućnosti. Tako, uprkos gotovo svakodnevnih najava da će polovni Migovi 29 iz Rusije uskoro pojačati Vojsku Srbije, celokupna srpska lovačka avijacija trenutno se svodi na sedam aviona od kojih leti tek nekoliko.

Zdravo, Ovo je, kao što sam naslov kaže, tema samo za one članove što su se registrovali 2010. godine ili 7518. od stvaranja sveta jer je to najbolja godina kao što je godina zmaja u kieskom horosopu jer je zmaj najjača životinja na celom svetu. Ako niste gledali Igru prestola , pogledajte pa ćete videti o čemu govorim. Dakle, tema je otvorenog karaktera, može svašta da se piše a za početak da vidimo ko su ti forumaši registrovani davne 7518. A šta ti gledaš ? Otkud ti ovde ? Ti...ti,mala. Da...šta se bečiš ? da , ti. Kad si registrovana ? Hajde vidi. I ? Šta ćeš ti ovde ? Šta smo rekli na samom početku ? Samo 7518. Hvala.

https://govorisrbija.rs/sad-nameravaju-da-se-bore-protiv-korupcije-u-srbiji Послато са SM-G7102 користећи Pouke.org мобилну апликацију

Video sam neke pokusaje diskusije sa protestantom na forumu na temu Sola scriptura. Iako je imao dobru osnovu, brat koji je branio nas stav, nije mozda znao sve potrebne fakte koje je trebao i da je tako nastavio vrlo bi nrzo mogao da dozivi problem. Zato sam odlucio da vam malo kroz neke diskusije na video i kroz tekstove ukazem na probleme. Na zalost mnogi nasi teolozi iznose argumente za koje misle da su jaki, ali to misle zato sto ih niko nije napao. Prvo cu postaviti jednu diskusiju izmedju jednog rimokatolickog svestenika i protestanta na temu sola scriptura. Tu se moze nauciti mnogo toga i cuti dosta argumenta koje mozemo i mi koristiti u nasem dijalogu.