APA 6th Edition Fuček, I. (1986). Kvaliteta ljubavi kao preduvjet kvalitete mira. Obnovljeni život, 41. (6.), 491-499. Preuzeto s https://hrcak.srce.hr/53850
MLA 8th Edition Fuček, Ivan. "Kvaliteta ljubavi kao preduvjet kvalitete mira." Obnovljeni život, vol. 41., br. 6., 1986, str. 491-499. https://hrcak.srce.hr/53850. Citirano 18.01.2020.
Chicago 17th Edition Fuček, Ivan. "Kvaliteta ljubavi kao preduvjet kvalitete mira." Obnovljeni život 41., br. 6. (1986): 491-499. https://hrcak.srce.hr/53850
Harvard Fuček, I. (1986). 'Kvaliteta ljubavi kao preduvjet kvalitete mira', Obnovljeni život, 41.(6.), str. 491-499. Preuzeto s: https://hrcak.srce.hr/53850 (Datum pristupa: 18.01.2020.)
Vancouver Fuček I. Kvaliteta ljubavi kao preduvjet kvalitete mira. Obnovljeni život [Internet]. 1986 [pristupljeno 18.01.2020.];41.(6.):491-499. Dostupno na: https://hrcak.srce.hr/53850
IEEE I. Fuček, "Kvaliteta ljubavi kao preduvjet kvalitete mira", Obnovljeni život, vol.41., br. 6., str. 491-499, 1986. [Online]. Dostupno na: https://hrcak.srce.hr/53850. [Citirano: 18.01.2020.]
Sažetak After a thorough comparison of these concepts in his lecture the author takes into consideration three points of view:
1) Hi gives the socio-psychological profile of the negative factors which ruin love and peace in today's marriage and familiy. He describes the attitude of those against change and reformists in relation to that phenomenon. He uses the analogy of abortion and nuclear war — the two greatest enemies of love and peace in today's family and world. He emphasizes the failure to recognize the moral indicative and imperative in the conceptual chaos of the moment.
2) He endeavours to indicate the fundamental psychological, philosophical and theological conditions which build love and peace in the family. He draws a comparison between the morality which does not save by itself and the faith which is served by the morality; between the humanization and its essential elements and the divinization with the characteristics of "God's child"; between "following Christ" and "living in the Spirit". From these human and Christian dimensions he deduces the building of the true love and peace in marriage and family.
3) Finally, he speaks about the method of constructing such love and peace. He takes as the woof the Christian aspect of sexuality in marriage and family, the education for sexuality in the frame of the complete person, the education of the conscience of the partner and of their children, always taking into consideration man's primary vocation for love and his secondary vocation for marriage or celibacy. He emphasizes the necessity for inconformity for today's Christian families, even, he animates the family in the sense of evangelization and prophetism, especially in the confrontation with one's own group.