APA 6th Edition Aničić, M. (2005). Svećenik i novac s moralnog gledišta. Diacovensia, 13 (1), 9-38. Preuzeto s https://hrcak.srce.hr/40149
MLA 8th Edition Aničić, Miljenko. "Svećenik i novac s moralnog gledišta." Diacovensia, vol. 13, br. 1, 2005, str. 9-38. https://hrcak.srce.hr/40149. Citirano 23.10.2021.
Chicago 17th Edition Aničić, Miljenko. "Svećenik i novac s moralnog gledišta." Diacovensia 13, br. 1 (2005): 9-38. https://hrcak.srce.hr/40149
Harvard Aničić, M. (2005). 'Svećenik i novac s moralnog gledišta', Diacovensia, 13(1), str. 9-38. Preuzeto s: https://hrcak.srce.hr/40149 (Datum pristupa: 23.10.2021.)
Vancouver Aničić M. Svećenik i novac s moralnog gledišta. Diacovensia [Internet]. 2005 [pristupljeno 23.10.2021.];13(1):9-38. Dostupno na: https://hrcak.srce.hr/40149
IEEE M. Aničić, "Svećenik i novac s moralnog gledišta", Diacovensia, vol.13, br. 1, str. 9-38, 2005. [Online]. Dostupno na: https://hrcak.srce.hr/40149. [Citirano: 23.10.2021.]
Sažetak The article exploits the role of money and material goods in the life of priest and his work in a community from the point of view of morality. The introductory part raises the question of the origin of money, its role in the modern, globalised world, the experience of the individuals and their relationship with others. The article shows that money is connected to the world of religion in many different ways. The Holy Scripture perceives money in different ways. The positive aspects are entangled with the warnings about various dangers and with the explicit condemnations related to money. Different approaches are still present in the life of the first Church and in the theological reflections of the Early Fathers. Personal poverty of the Church ministers and other faithful go along with the wealth of the Church communities in the first centuries. The use of material goods in the spirit of the Gospel was decisive. The Church Fathers discuss it openly and do it often, which is not a case with the modern Church. The conclusion raises the question of the attitude of priest toward money from the individual and moral points of view, as well as the question of the role of money and material goods in the practical performance of the priest’s fundamental tasks. The priest is called to this specific kind of poverty which will secure his liberty, his availability and his love for God and for his neighbour. As an administrator of God’s mysteries, the priest is obliged to dedicate his care for material goods to the implementation of his fundamental duties of preaching, Eucharist and efficient love.