Frieden Ist Werk Der Gerechtigkeit

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Frieden Ist Werk Der Gerechtigkeit Frieden ist Werk der Gerechtigkeit Der Einsatz der kroatischen katholischen Bischöfe für den Frieden im Krieg in Kroatien (1991-1995) Dissertation zur Erlangung des akademischen Grades eines Doktors der Theologie Dissertationsgebiet Fachtheologie (kath.) eingereicht an der Universität Wien von Tomislav Markić unter Betreuung von Univ. Prof. DDr. Paul Michael Zulehner Wien, Juli 2005 INHALTSVERZEICHNIS VORWORT 8 EINLEITUNG 11 I. TEIL: EIN KRIEG IN EUROPA AM ENDE DES 20. JAHRHUNDERTS 13 1. Chronologie des Krieges 14 1.1 Jahr 1991 16 1.2 Jahr 1992 22 1.3 Jahr 1993 26 1.4 Jahr 1994 29 1.5 Jahr 1995 31 1.6 Schluss 34 2. Modelle zur Erklärung 36 2.1 Religions- und Konfessionskrieg? 38 2.2 Ein Nationalitätenkonflikt? 46 2.3 Ein Bürgerkrieg? 50 2.4 Aggression und Verteidigung? 52 2.5 Wahre Natur des Konflikts 57 3. Quellen des Krieges 59 3.1 Geschichte als Quelle des Krieges 59 3.1.1 Vorgeschichte oder „The Past as Prologue“ 60 a) Gesellschaftlich-politische Ebene 62 b) Die katholische Kirche in der Periode 1918 – 1990 67 c) Schluss 73 3.1.2 Mythologisierung der Geschichte 74 a) Idealisierte Geschichte 75 b) Geschichte als Mythologie 76 c) Geschichte als Ideologie 81 d) Schluss 82 3.2 Unmittelbare Ursachen des Krieges in Kroatien 83 3.2.1 Die Komplexität Jugoslawiens und sein Zerfall 84 3.2.2 Der Nationalismus 87 1 3.2.3 Die Rolle der sog. „Jugoslawischen Volksarmee“ 92 3.2.4 Der Einfluss internationaler Faktoren auf die Entwicklung des Konflikts in Kroatien 97 a) Ambivalenz der Interessen 98 b) Die Anerkennung Kroatiens 100 c) Schluss 101 3.2.5 Politische Eliten als Kriegsverursacher 101 a) Die serbische politische Elite 102 b) Die kroatische politische Elite 105 c) Schluss 106 3.2.6 Andere Ursachen des Krieges 107 a) Die Medien als Kriegstreiber 107 b) Keine alleinige Ursache 108 3.2.7 Mehrdimensionalität des Zugangs 109 4. Die Auswirkungen des Krieges 111 4.1 Die Opfer des Krieges 112 4.1.1 Tote, Vermisste und Verwundete 113 4.1.2 Vertriebene und Flüchtlinge 117 4.1.3 Die Schwachen als Opfer des Krieges 120 a) Die Kinder 121 b) Frauen 123 c) Minderheiten 124 4.2 Die Folgen des Krieges auf die kroatische Gesellschaft 125 4.2.1 Ein junger Staat und die Zerstörungen 126 4.2.2 Die Wirtschaft 127 4.2.3 Erziehung, Bildung und Wissenschaft 128 4.2.4 Gesundheitswesen 129 4.2.5 Kultur und Kunst 129 4.2.6 Ökologische Folgen 131 4.2.7 Durch den Krieg bedingte gesellschaftliche Initiativen 132 4.2.8 Allfälliges 133 4.3 Die Folgen des Krieges für die Kirche 134 4.3.1 Materielle Zerstörungen 135 4.3.2 Kirchliche Institutionen und Amtsträger 140 2 4.3.3 Kroatische Katholiken außerhalb der Republik Kroatien 143 4.3.4 Die Beziehung zur Kirche und zum Glauben 145 5. Ergebnisse des ersten Teils 147 II. TEIL: VERHALTEN UND HANDELN DER KIRCHE IN DER KRIEGSSITUATION 149 1. Schlüsselworte der kirchlichen Praxis: Frieden, Gerechtigkeit und Versöhnung 150 1.1 Frieden 150 1.1.1 Krieg als Gegenteil des Friedens 151 1.1.2 Religionen und Krieg 152 1.1.3 Krieg und Frieden in der Lehre der katholischen Kirche in der Geschichte 155 a) Biblischer Befund 155 b) In der Geschichte der Kirche 157 1.1.4 Die heutige Lehre der Kirche über den Frieden und Krieg 158 1.1.5 Neue Namen für den Frieden 163 a) Solidarität 164 b) Entwicklung 165 c) Christlicher Pazifismus und seine Grenzen 166 1.1.6 Kriterien des Friedens 169 a) Kriterium der Kriegsvermeidung und der Gewaltminderung 169 b) Kriterium der gerechtfertigten Verteidigung 170 c) Kriterium der Gewaltprävention 172 1.2 Gerechtigkeit 174 1.3 Vergebung und Versöhnung 177 1.3.1 Rolle der Erinnerung 179 1.3.2 Vergeben ohne Bedingungen? 183 1.3.3 Wie ist Versöhnung möglich? 190 1.3.4 Schluss 195 2. Kriterien kirchlichen Handelns im Krieg 196 2.1 Treue zu Gott 197 2.1.1 Communio und besondere Verantwortung der Amtsträger 198 2.1.2 Ökumenisches Zueinander 200 2.1.3 Die Kraft der Sakramente und des Gebetes 202 3 2.1.4 Verkündigung und Katechese 203 2.2 Treue zum Menschen 205 2.2.1 Option für die Opfer und die kirchliche Caritas 205 a) Die diakonale Verantwortung der Bischöfe für die Stärkung der Solidarität 207 b) Option für die Opfer 208 c) Flüchtlinge und Vertriebene 210 2.2.2 Die politische Verantwortung der Kirche aus der Kraft der Mystik 211 a) Politik und Diakonie der Kirche 211 b) Mystik und Politik 214 2.2.3 Kirche, Gesellschaft und Staat 215 a) Was hat die Kirche in einer demokratischen Gesellschaft zu sagen? 216 b) Die Kirche ist ein Segment der Zivilgesellschaft 217 c) Differenzierte Haltung der Kirche zur politischen Macht 218 2.2.4 Kirche, Nation und Nationalismus 219 a) Die Tugend des Patriotismus 220 b) Die Häresie des Nationalismus 222 c) Sorge um die Minderheiten 226 3. Ergebnisse des zweiten Teils 227 III. TEIL: DIE BEMÜHUNGEN DER KATHOLISCHEN BISCHÖFE KROATIENS FÜR DEN FRIEDEN 229 1. Die Bischofskonferenz und die Interventionen für den Frieden 230 1.1 Interventionen für den Frieden der gesamten Bischofskonferenz 231 1.2 Die Interventionen des Vorsitzenden der Bischofskonferenz 240 1.3 Die Interventionen des Ständigen Rates, bzw. des Geschäftsausschusses der Bischofskonferenz 252 1.4 Die Interventionen der „Iustitia et Pax“ – Kommission der Bischofskonferenz 255 1.5 Die anderen Interventionen auf dem Niveau der Bischofskonferenz 260 1.5.1 Körper der Bischofskonferenz 260 1.5.2 Die Aktivitäten der einzelnen Bischöfe im Rahmen der Bischofskonferenz 262 4 a) Die Friedensaktivitäten des Bischofs Josip Bozanić im Rahmen der Bischofskonferenz 262 b) Die Interventionen anderer Bischöfe im Rahmen der Bischofskonferenz 266 1.6 Schluss 268 2. Die Bemühungen der einzelnen Bischöfe für den Frieden 270 2.1 Kardinal Franjo Kuharić – die Kraft der Prinzipien 271 2.1.1 Das Predigtwerk von Kardinal Kuharić 271 2.1.2 Erklärungen und Botschaften von Kardinal Kuharić 285 2.1.3 Medienauftritte von Kardinal Kuharić 290 2.1.4 Korrespondenz von Kardinal Kuharić 296 2.1.5 Audienzen und Besuche von Kardinal Kuharić 299 2.1.6 Schluss 304 2.2 Der Bischof von Šibenik, Srećko Badurina – eine Stimme für den Menschen 305 2.3 Die anderen Bischöfe 315 2.3.1 Der Bischof von Krk, Josip Bozanić 316 2.3.2 Die Erzbischöfe von Zadar, Marijan Oblak und Ivan Prenđa 318 2.3.3 Die Bischöfe von Đakovo-Srijem, Ćiril Kos und Marin Srakić 321 2.3.4 Der Bischof von Dubrovnik, Želimir Puljić 326 2.3.5 Der Erzbischof von Rijeka-Senj, Anton Tamarut 330 2.3.6 Der Erzbischof von Split-Makarska, Ante Jurić – Krieg als Einladung zur Umkehr 332 2.3.7 Die Friedensbemühungen der anderen Bischöfe 334 3. Ökumenische Bemühungen um den Frieden und interreligiöser Dialog 337 3.1 Die fünf großen ökumenischen und interreligiösen Treffen 337 3.1.1 Begegnung im Dienst des Friedens – ökumenisches Treffen in Srijemski Karlovci 338 3.1.2 Glühender Hilfeschrei an Gott und die Menschen – ökumenisches Treffen in Slavonski Brod 341 3.1.3 Noch eine Begegnung im Dienst des Friedens – ökumenisches Gipfeltreffen im Schloss Bossey 343 3.1.4 Religionen für den Frieden in Bosnien-Herzegowina – interreligiöses Treffen in Ermatingen am Untersee und in Zürich 346 5 3.1.5 Die Feindseligkeiten dringend einstellen – ökumenisches Treffen in Sarajewo 351 3.2 Andere ökumenische und interreligiöse Begegnungen und Bemühungen um den Frieden 354 3.2.1 Ökumenische Bemühungen des Erzbischofs von Zagreb Kardinal Franjo Kuharić 354 3.2.2 Ökumenische und interreligiöse Bemühungen der anderen Bischöfe 357 4. Die Beurteilung der Friedensbemühungen der katholischen Bischöfe Kroatiens 363 4.1 Das Zeugnis der Bischöfe 363 4.1.1 Das Zeugnis für den Frieden 365 4.1.2 Das Zeugnis für die Gerechtigkeit 367 4.1.3 Das Zeugnis für die Vergebung und Versöhnung 368 4.1.4 Die Reichweite der bischöflichen Interventionen 370 4.1.5 Die Beurteilung des Zeugnisses der Bischöfe 375 4.2 Das ökumenische und interreligiöse Zeugnis 377 4.2.1 Die Bedeutung der fünf großen ökumenischen und interreligiösen Treffen 381 4.2.2 Die Schwierigkeiten des ökumenischen Miteinanders 385 4.2.3 Die Chance des interreligiösen Dialogs 391 4.2.4 Schluss 392 4.3 Die Liturgie der Bischöfe 394 4.3.1 Die Anlässe und Formen der liturgischen Feiern 394 4.3.2 Die Predigten und Ansprachen 397 4.4 Die Diakonie der Bischöfe 399 4.4.1 Caritas 399 4.4.2 Mystik und Politik 403 4.4.3 Die besonderen Fragen 406 a) Die Kirche und die Gesellschaft 406 b) Die Kirche und der Staat 407 c) Die Kirche und die Nation 410 4.5 Schluss 413 5. Die Herausforderungen und Aufgaben der Kirche nach dem Krieg 417 5.1 Die Herausforderung des geistigen Ausstiegs aus dem Krieg 417 6 5.2 Die Rückkehr der Vertiebenen und Flüchtlinge – eine wichtige Probe für die Vergebung und die Versöhnung 418 5.2.1 Die Vergangenheitsbewältigung – die Reinigung des Gedächtnisses 421 5.3 Die ökumenische Herausforderung 423 5.4 Die Solidarität als Aufgabe der Kirche 423 5.5 Die Positionierung der Kirche im Staat und in der Gesellschaft 425 5.6 Die Friedensprävention 428 5.6.1 Die Erziehung zum Frieden 428 5.6.2 Die Herausforderung des Pluralismus und die Förderung der Toleranz 430 5.7 Die Herausforderung der Theologie und besonders der sozialen Lehre der Kirche 431 5.7.1 Katholizität und katholischer Universalismus als Herausforderung 432 5.8 Die Hauptakzente der Evangelisierung und der Pastoral nach dem Krieg 433 5.9 Schluss 436 6.
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