The main idea behind this paper is that Christian hope can be a path to overcoming existential anxiety. Hope connects the vertical dimension, that is, faith and the meaning of life as a whole, with the horizontal dimension, i.e., love towards others and openness to communion. Both represent a correction of two deviations of modern people, namely the supposed calculability of their own lives and actions as well as social fragmentation and alienation. The two deviations prove to be a suitable ground for the application of the politics of fear, in which media mediation and fear production play rather important roles. That is why the perspective of hope is affirmed as a direct counterbalance to the perspective of fear.

Solutions to the ecological crisis are sought out in various areas of science, technology, philosophy, economy, and politics. Given the fact that ecological problems also have moral and spiritual roots, the Eastern and Western Christian churches have been trying to give their own contribution to the awakening of ecological awareness through the prism of ecological spirituality based on theocentric ecology. This article will elaborate on four common religious principles of the Eastern and Western Christian churches that constitute the ecumenical backbone of the praxis of ecological spirituality. These are: conversion, solidarity, ascetic ethos, and Eucharistic ethos. Ecological spirituality, especially in its theocentric ecology, has been emphasized by Pope Francis and Ecumenical Patriarch Bartholomew. The article will, therefore, primarily focus on their texts and statements in which they encourage believers, as well as all (non) religious people of good will, to return to and practice ecological spirituality. Through this, the article draws attention to their individual and common contribution to the awakening of ecological awareness.

Cilj rada je osvijetliti antički model dokolice koji proizlazi iz pera rimskog stoičkog filozofa Lucija Aneja Seneke. Na tragu povijesno-filozofskih istraživanja Pierrea Hadota – koji je promovirao ideju da antičku filozofiju valja shvaćati prvenstveno kao duhovnu vježbu radi realizacije umijeća življenja – to će se rasvjetljavanje temeljiti na tezi da je Seneka umijeće dokolice shvaćao i prakticirao kao dinamičko jedinstvo filozofske kontemplacije i moralno-praktičnog djelovanja utemeljenog na vrlinama koje oplemenjuju i uljuđuju duh. Svrha ovog istraživanja jest ponuditi uvid u Senekino osobno kontemplativno iskustvo, sačuvano na raznim mjestima njegove pisane ostavštine, kao podsjetnik i poticaj na traženje orijentira u suvremenom životnom okruženju. U njemu se, kao i u Senekino vrijeme, prepoznaju tri vrste čovjekova straha: od neimaštine, od bolesti i od nasilja rata. Senekina ideja i praksa dokonosti kontemplacije i dokonosti moralno-praktičnog djelovanja utemeljenog na vrlinama vidi se kao jedan od mogućih puteva za uznemirenog i prestrašenog suvremenog čovjeka da se s tim strahovima suoči.

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