Interview with Croatian hagioassistant Lana Poljak Branisavljević

Hagioassistants Slavica Crnac and Lana Poljak Branisavljević (Photo: Private album)

Interview led by: Zoran Rajn

On the occasion of the 85th anniversary of the birth of Professor Tomislav Ivančić, we bring you an interview with Mrs. Lana Poljak Branisavljević, a hagioassistant and mentor in hagiotherapy at the Center for Spiritual Help founded by Prof. Ivančić.

To begin with, please introduce yourself and share how you got involved in the work of the Center for Spiritual Help in Zagreb.

My name is Lana Poljak Branisavljević. I was born and live in Zagreb. I am a wife and the mother of two children. By profession, I hold a master’s degree in social work. I work at the home for the elderly. I am a member of the Prayer and Word Community and have been a volunteer at the Center for Spiritual Help in Zagreb for more than 20 years, and for the last ten years I have been working as a hagioassistant. My first encounter with the Center for Spiritual Help in Zagreb was back in 1998, when I was a high school student. I had struggled with severe panic attacks and anxiety for two years. After undergoing all the medical tests, which confirmed that everything was in good order, and engaging in psychotherapy for additional insights into the cause of my fears and the necessary steps to overcome them, I still felt that, even though I understood it all, I lacked the strength to go through this process on my own.

I strongly sensed the need for greater strength—someone more powerful than all my fears—someone who would be with me in every moment and through every crisis. My fears only deepened. That’s when my mom heard about the Center for Spiritual Help in Zagreb, and we went to hagiotherapy—first she and then I. Through the first individual hagiotherapy meetings, I realized for the first time that in addition to my body and psyche, I also have a spiritual reality. I began to discover who I was, my abilities, that my trust was deeply wounded, and that I had never actually experienced a true encounter with the living Creator, but only with my religious image of what He is like.

Lana Poljak Branisavljević (Photo: Private album)

Soon my fears began to subside. I joined the youth group once a week, and then, as a volunteer in the organization of seminars and creative activities at the center, as a co-leader, and little by little, with the support of experienced hagioassistants, I grew in knowledge and experience. After that, I went to the seminars of the new evangelization led by Professor Ivančić. That period was a fundamental turning point in my life, and today I can’t even imagine what my life would have looked like if I hadn’t had the grace to listen to the professor and heal through hagiotherapy.

What are anthropological medicine and hagiotherapy within it?

The term ‘hagiotherapy’ is derived from the Greek words ‘hagios’, meaning holy, and ‘therapeuo’, meaning to heal or cure. Literally, it refers to the treatment of the holy. The spiritual reality of man originates directly from the Creator, who is the only holy one, and that is why it represents the sacred area in man in a special way. The fundamental scientific discipline that hagiotherapy uses in its research is anthropology, especially philosophical anthropology. The object of its research is the spiritual or immortal soul. It is based on the results of research in the philosophical disciplines of theology, neuroscience, physics, biology, and psychology.

You could say that hagiotherapy operates in three interrelated areas: research, therapy, and study. Hagiotherapy, therefore, investigates what the laws of the spiritual soul are, identifies where the spiritual soul has fallen ill, and explores how to restore a person to the health of the spiritual soul. There are four disciplines within hagiotherapy: hagiotherapy anthropology, hagiotherapy pathology, hagiotherapy diagnosis, and hagiotherapy therapy. Anthropological medicine is a broader term than hagiotherapy itself. One could describe hagiotherapy as a method within anthropological medicine.

Anthropological medicine traces its roots back to the last century, when German neuropsychiatrist Victor von Weizsäcker pioneered the field. Recognizing the limitations of treating mental illnesses solely with medication or psychotherapy, he emphasized the importance of ascending to a spiritual level. Initially viewing the spirit through a religious lens, von Weizsäcker believed that fostering morality would suffice for psychological well-being. However, he soon realized the inadequacy of this perspective. Dr. Mathias Beck similarly bypassed the field of anthropology, making a direct transition to theology.

Professor Arthur Jores from Hamburg coined the term ‘anthropological medicine,’ yet his exploration extended into the area of faith. Victor Frankl, on the other hand, ventured into philosophy, metaphysics, and the spiritual dimension, naming his approach logotherapy—a treatment centered around purpose. Despite the introduction of the term ‘anthropological medicine,’ no one exclusively worked on that level. Even those who attempted often diverged into treating the psychological or physical aspects while searching for the dimension of faith (or religion).

Today, some psychiatrists seek to integrate spirituality into their practice, but the problem is that they bypass man’s spirit to directly approach faith, incorrectly equating spirituality only with faith, the church, and prayer. The spirituality of faith and the church is the spirituality of the Holy Spirit, whereas hagiotherapy focuses on the human spirit bestowed by the Creator at the moment of conception. Consequently, true anthropological medicine, in its purest sense, has yet to be initiated.

(Photo: Private album)

How does hagiotherapy differ from other forms of therapy, such as traditional psychotherapy, for example?

The psychic and spiritual areas of man are different. Psychotherapy and hagiotherapy differ in terms of subjects of research, goals, and therapeutic methods. Hagiotherapy is positioned between psychology, psychiatry, and psychotherapy on the one hand and religion and the pastoral activity of the church on the other. Man encompasses biological, psychological, anthropological, and theological dimensions. While medicine explores the biological level, psychology and psychiatry the psychological level, and theology and religion the theological level, hagiotherapy delves into the anthropological level—the realm of the spiritual soul, addressing its pain and pathways to health. In contrast, psychiatry, psychology, and psychotherapy focus on the psychic soul. This distinction forms the fundamental difference.

How did your experience in hagiotherapy affect your approach to social work and your interactions with those who seek help?

As a social worker, it is unthinkable to do my job without the knowledge and experiences I gained through hagiotherapy. People utilizing social services are people in need, people who are often grappling with various crises and difficulties in their lives (ranging from addictions, existential threats, and physical illness to young people with risky and unacceptable behavior, people with broken family relationships, abandoned and deserted children, the elderly, the infirm and homeless, etc.). I firmly believe that for us social workers, hagiotherapy is indispensable for two essential reasons. First, it helps us approach our clients holistically. Beyond addressing their psycho-physical realities, we can also comprehend their spiritual dimension—their dignity, value, preciousness, and the immense potential for development and positive change that the spirit enables in everyone. Understanding the principles of hagiotherapy enables me to better grasp the reactions of those seeking assistance, recognizing that their responses often stem from wounds and a lack of well-being.

Secondly, hagiotherapy aids us in navigating the challenges of our profession, allowing us to draw upon our spiritual strength. Without this resource, burnout becomes a real risk. It prompts self-reflection, fostering personal growth and healing. It enables us to identify areas where our spiritual health may be compromised and highlights opportunities for improvement and development.

What experience has been the most fulfilling for you in your hagiotherapy work with patients?

I don’t think that I could single out just one such experience. Every encounter with a person who comes to a hagiotherapy meeting, whether in individual or group sessions, is a treasure for me. No meeting is the same because no person is the same. In these interactions, I always remember myself when I came to those first therapies and carried profound pain, fear, and weight inside me. That’s why today this perspective shapes how I approach every person who seeks hagiotherapy, who comes and looks for a way out. I hold special respect and sympathy for everyone who comes looking for a way to be better and desires a transformation in their life. I eagerly anticipate the positive developments that will unfold in their lives.

The transformation is evident in a person’s face from the moment they arrive until after the therapy session. It’s as if a burden has been lifted. Witnessing individuals as they discover the fundamental truth that they are loved and as they begin to accept and love themselves, perhaps for the first time, is a gratifying experience. These are invaluable moments, beyond measure in material terms. It’s the seemingly ‘small’ changes in a person that act as catalysts for a different and more meaningful life.

Lana Poljak Branisavljević participating in the Conference of Social Workers in May 2023 (Photo: Private album)

Could you provide more examples from your practice where individuals found healing through anthropological medicine and hagiotherapy?

Individuals grappling with fears, anxiety, and depression frequently seek help in our hagiotherapy centers. We also help those burdened by negative and obsessive thoughts, individuals facing broken interpersonal relationships in marriage, family, or the workplace, as well as those coping with war trauma, mental or physical abuse, and people who have become slaves to their addiction. There are also young people searching for life’s meaning due to listlessness and self-pity, along with parents struggling to help their children, etc. 

Hagiotherapy primarily employs two main therapies: basic therapy and existential therapy. 

Through existential therapy, an individual seeking assistance embarks on a journey of self-discovery, understanding his spiritual reality, life’s purpose, and his place in the world. He or she explores fundamental questions about existence: where he or she came to this world from, where he goes from this world, who is at the foundation of life, who holds his life, who creates him or her anew every single day, and what makes life worth living for.

Through basic therapy, a person experiences that he or she is wanted and loved unconditionally and that the basis of his or her life is the absolute love that imagined and placed them in this world. They realize they are precious just the way they are, valuable, and inherently possess their own dignity, and they come to understand that they have been granted to themselves as a cherished gift. 

As a result, individuals undergoing hagiotherapy learn to love and accept themselves. They cease running away from their true selves, recognizing their intrinsic worth. Understanding these fundamental truths and finding answers to long-standing questions marks the initial steps toward health. However, true healing occurs when individuals translate this knowledge into action. Knowledge shows a person undergoing hagiotherapy what he needs to do, and the decision to act opens the door to change. Taking action serves as the catalyst for achieving new accomplishments and transforming one’s life—a triadic process that constitutes the essence of personal healing.

This journey involves emerging from depression, conquering fears and panic attacks, and fostering positive changes in marital, family, and other relationships. Individuals begin to embrace forgiveness, leaving behind hatred and conflicts, restoring dignity, overcoming addiction, shedding negative habits, fostering creativity, and gaining a fresh perspective on themselves and their lives. Ultimately, they break free from a sense of purposelessness and listlessness.

How did hagiotherapy develop throughout history?

Professor Tomislav Ivančić outlined the origins of hagiotherapy in his booklet ’The Beginning and Development of Hagiotherapy’. After completing his theology studies and obtaining a doctorate in fundamental theology at the Pontifical Gregorian University in Rome in 1971, the professor began teaching religious education, first to high school students and later to students at the Church of St. Vincent de Paul in Frankopanska Street, Zagreb.

In the summer of 1975, together with several students, the professor went to his hometown of Davor for three weeks. There they prayed together, talked, went to the Eucharist, and asked for “power from above”. On the night of August 2nd-3rd, 1975, the professor had a powerful encounter with the Holy Spirit in his room. This transformative experience rippled through the entire group, leading to a rapid expansion of their religious community upon returning to Zagreb. After these events, Professor Ivančić approached Cardinal Kuharić, sharing his experience. The cardinal, recognizing the significance, offered his support and encouraged the professor to conduct seminars, thus spreading the experience of the Spirit and its gifts.

The inaugural seminar, which hosted around forty priests, religious individuals, and lay participants, took place in September 1979 in Marija Bistrica. Archbishop Kuharić himself attended this significant event. Subsequently, these seminars spread across Croatia and extended to cities such as Belgrade, Skopje, and Sarajevo. The momentum continued to grow, reaching beyond national borders to include Austria, Germany, Italy, Belgium, the Netherlands, Switzerland, Ukraine, Slovakia, Poland, the Czech Republic, the USA, and Canada.

Therefore, we can see that hagiotherapy is deeply rooted in the early Christian catechumenate. Professor Tomislav Ivančić drew from this foundation when creating a practical model for contemporary evangelization, as detailed in his book ’Encounter with the Living God’.

It is one of his most famous and widely read books, with over fifteen editions and translations into numerous foreign languages. In the third part of this evangelization model, the practice includes prayers for deliverance and prayers for inner healing. However, over time, Professor Ivančić came to realize a pressing need to explore the anthropological dimension of man. This involves understanding the causes of spiritual soul woundedness and developing systematic therapeutic paths towards spiritual health. Importantly, these paths are designed for every individual, not just Christians.

He continued his research, drawing insights from scientific works that revealed the anthropological and theological dimensions of man. These sources included Viktor Frankl’s logotherapy, Arthur Jores’ anthropological medicine, Erich Coreth’s classical philosophical anthropology, Nikolai Berdyaev’s exploration of the spirit, Pope John Paul II’s writings on salvific and spiritual suffering, Matthias Beck’s examination of the relationship between the soul and illness, and studies in neuroscience, biology, genetics, and spiritual intelligence. Through these inquiries, he gained a profound understanding of the distinction between prayer-based therapeutic approaches and scientific methods in the healing of the spiritual soul.

The first International Study of Hagiotherapy was held in Zagreb in 2009. In fact, a total of eight international hagiotherapy studies have been conducted. Their purpose was to train individuals for the professional practice of hagiotherapy, systematically and professionally addressing the pains and sufferings of the spiritual soul, along with exploring new therapeutic possibilities.

In August 1990, the inaugural center for hagiotherapy, the Center for Spiritual Help, was established in Zagreb. Subsequently, numerous other hagiotherapy centers emerged across Croatia and Europe. Presently, The Prayer and Word Community and its General Management persist in advancing hagiotherapy’s development and new evangelization. They continue to train new people for hagiotherapy and evangelization, following the rule written by the professor just before his passing.

Since then, six international evangelization and hagiotherapy meetings have been held, with around 400 participants from numerous countries. All these endeavors underscore that hagiotherapy is not merely the outcome of its founder’s research and theoretical work but rather the result of a long-term spiritual journey and the efforts of the founder and the whole Prayer and the Word Community.

Do you collaborate with other medical professionals and health care providers to integrate hagiotherapy into the patient’s treatment plan?

Collaboration with general practitioners, hospital doctors, psychiatrists, and psychologists takes place in the following way: many of them are familiar with hagiotherapy as experts, either through informational channels or through the experiences of their patients who have undergone hagiotherapy. When these professionals recognize that a patient may benefit from hagiotherapy, they often refer them to hagiotherapy centers.

In turn, hagioassistants may recommend individuals seeking hagiotherapy reach out to their doctors and psychiatrists, especially when it is apparent that the person requires this form of support.

What is the process for becoming a hagioassistant, and what qualities and qualifications are required?

Hagiotherapy is conducted by individuals known as hagioassistants, who undergo a comprehensive formative process called formation, outlined by its founder, Professor Tomislav Ivančić, in the Rule of the Prayer and Word Community. Following his passing, he entrusted this rule to the Prayer and Word Community, with the goal of preserving and implementing it.

To become a hagioassistant, start by registering as a candidate for the formation in the Prayer and Word Community. Fill out the form on the website (www.zmr.hr) and wait for an invitation from the leader of the formation group. It’s crucial to note that the formation process is a path, a continuous journey, and a dynamic pursuit of ongoing development each day. The training for a hagioassistant differs significantly from traditional education. Through formation, you not only gain knowledge but also grow in expertise, experiencing firsthand the authentic spirituality of the Community of Prayer and Word, which is essential for the hagioassistant’s work. All of this is perfectly woven into the methodology, where you learn to practically implement hagiotherapy under the guidance of a mentor.

It’s important to emphasize that hagiotherapy can only be conducted by individuals who are mentally healthy and have completed the formation within the Prayer and Word Community. This community is dedicated to researching, learning, and training for hagiotherapy, all the while safeguarding hagiotherapy and the individuals trustfully seeking its benefits. Additionally, the community oversees the work of hagioassistants, ensuring they undergo thorough training, pass exams, and obtain the necessary work permits.

Where and how can citizens seek help from hagioassistants? What does the hagiotherapy process involve?

Individuals in need of hagiotherapy can reach out by calling one of our hagiotherapy centers to register for therapy. Once an appointment for an individual hagiotherapy session becomes available, the person will be invited. It’s crucial to note that hagiotherapy is voluntary and provided free of charge.

Apart from in-person individual hagiotherapy sessions at our centers, we also offer phone sessions for those unable to attend physically. Additionally, there’s a hagiotherapy telephone for spontaneous spiritual assistance. Our centers host various encounters and events, including group hagiotherapy encounters, meetings tailored for young people, and monthly thematic hagiotherapy gatherings. We also conduct Zoom evangelization-hagiotherapy seminars and forums. Furthermore, hagioassistants have been hosting radio shows. Detailed information about all these activities, along with valuable experiences of hagiopatients and numerous articles on hagiotherapy, can be found on our portal, www.hagio.hr, and in the printed Hagiohr magazine.

The hagiotherapy process takes place exclusively within our hagiotherapy centers. During the initial meeting, individuals learn the fundamental principles of hagiotherapy, and we conduct an initial diagnostic interview. Through this interview, experienced hagioassistants can establish a hagiotherapy diagnosis, gaining insight into the spiritual abilities that may be impaired or lacking in the individual’s overall well-being.

Following this diagnostic phase, the therapeutic process begins. Each individual meeting typically lasts between 45 and 60 minutes, and the duration of the therapy itself varies from person to person, extending from a few sessions to several months.

How do you approach working with patients who may have different religious or spiritual beliefs than yours?

Everyone possesses a spiritual anthropological dimension, experiencing pain, wounds, and suffering of the spiritual soul. Therefore, hagiotherapy is designed for everyone, regardless of age, gender, race, religion, or any other commitment or orientation. Each person yearns for love, truth, beauty, and wholeness—fundamental aspects of human life and characteristics of being, the Creator Himself, which each individual recognizes, seeks, yearns for, and strives for throughout his or her whole life. As a result, the principles of hagiotherapy and the approach to each person in need remain the same. 

Professor Tomislav Ivančić discusses the spirit and its organs, drawing parallels with the body’s organs. What constitute the organs of the spirit? Could you briefly explain each of those organs for our readers?

When Professor Ivančić talks about the spirit, he asserts that the spirit is both the first and last reality. It doesn’t arise from something else; it exists infinitely, always, and forever. In philosophical terms, it is being, absolute existence, while theology identifies it as the Creator, God. Being in itself possesses transcendental properties—unity, goodness, truth, and beauty. Man is a creature (a being) in Being. He is a relative spirit within the Absolute Spirit. At the moment of creation, the Creator himself breathes a spiritual soul into man, forming his spiritual-anthropological reality. The essence of the spirit is freedom. It is independent of space and time; the spirit embodies responsibility and creativity. The spirit is man’s supreme ability, granting him limitless potential for development and possibilities. The spirit is consciousness, self-awareness, and transcendence.

Through the spirit, man comes to know the Creator intuitively, establishing a profound connection. As mentioned earlier, the spiritual soul serves as the core of man, housing spiritual organs or spiritual abilities. These act as focal points from which spiritual activities emanate. The foremost ability is personhood, serving as the foundation for all other abilities. Personhood defines one’s self, identity, and originality, making man a responsible and independent being, as outlined by Professor Ivančić in his book ‘All-rounded Brokenness of Man’. A person is a man sent to manage nature, create just societies, preserve peace and understanding, and scientifically explore the unknown realms of the world. A person receives his abilities and his dignity from the Creator. A person is immensely dignified, and this dignity, which is supremely profound, is a direct gift from the Creator.

Life is the second ability—it represents man’s existence, the very source of his being. As long as he lives, he exists; without life, he does not exist. Man not only lives but also yearns to survive all deaths. Life stands at the core of everything that man is and has. 

Conscience is a central faculty, acting as the voice of the Creator Himself. Its function is inherently good, serving the cause of goodness. Conscience is crucial to a person’s existence—it acts as a matter of life and death. It warns individuals that by doing evil, they jeopardize their existence. Simultaneously, it commends individuals when they act morally and virtuously.

Next is intellect as a spiritual faculty. It comprehensively perceives everything, enabling us to see everything as a harmonious and coherent whole. Unlike rational or reasonable knowledge, intellect delves deeper, entering the realm of faith where reason has no access. With intellect, we can decipher the details of scientific discoveries and view them within the broader context of existence.

The next faculty is the spiritual heart, situated in the center of the human being and operating on love and trust. It is the center of all man’s experiences, the hub for decision-making, where both accurate or wrong cognitions, images of others, and life attitudes are formed. The heart does not accept rigid logic, strict order, or rational persuasions; instead, it resonates with love, kindness, and tenderness.

Freedom is man’s supreme ability, but it also poses the highest danger. Through freedom, man can choose superior values and the enduring richness of life. However, because of the evil in the world, man, in his freedom, is seduced by short-term, meaningless pleasures, neglecting himself, his life tasks, relationships with people, and the Creator. When he is not free, man becomes a slave. There is external and internal freedom, with inner freedom being the true wealth of man that no one can take away. 

Character is another spiritual ability. It is the place of strength for moral values, encompassing virtues and morality. Virtues are good habits in man that he has acquired through his commitment to goodness and persistent practice, so they have solidified into strong habits that lead him toward the good.

Morality, on the other hand, is a gift from the Creator himself, acquired through persistent prayer.

Religiosity is the ability to understand the Creator’s language, to communicate directly with Him, and to receive from Him the necessary strength for spiritual health. It is a sign that a person is directly connected to Him and knows Him very well. 

Additionally, there are other spiritual abilities such as sexuality, morals, purposefulness, interpersonal skills, memory, remembrance, and many others.

What are the sources of the woundedness of the spiritual soul, that is, its abilities?

The woundedness of the spiritual soul always stems from evil, serving as its root cause. Professor Ivančić asserts that the spiritual soul can be wounded through three sources. Firstly, when an individual themselves chooses to do evil, inflicting harm upon both themselves and others. The second source is when someone in the person’s environment wounds them with their own evil actions. The third source arises when injury or trauma results from various life situations.

In the vast market of spirituality, not all offerings are equally valuable. Moreover, some are even destructive to our well-being. So, how does one make the right spiritual choice?

As we mentioned earlier, man has a remarkable spiritual ability called freedom, or free will. With this freedom, he constantly makes daily choices. However, a person is truly free only when he chooses something good, valuable, moral, and virtuous. Each one of us faces existential questions: “Where did I come from in this world? Where do I go after death? What is the meaning of my life? How do you overcome suffering? How to live and navigate challenges?” In searching for answers to these questions, unfortunately, many of us go astray on paths that lead them away from the correct image or understanding of themselves, life, the world, and the Creator himself. When man respects and pays attention to the natural moral law embedded within him, when he constantly examines and clears his conscience and listens to it, when he begins to forgive and love himself and others, when he chooses goodness, truth, and beauty, he will never make a mistake. 

Yet, only one man in the entire history of mankind, Jesus Christ of Nazareth, offered profound insights into what lies beyond death and the fundamental laws of life. He is a historical figure spoken of and testified about in countless texts, reports, and by people throughout history. This is why he is considered a supreme teacher and a friend to every human being. The choice, then, becomes clear: ‘My choice is always Him.’

In today’s discussions, mental health is a key focus. But can we truly talk about mental health without first giving attention to our spiritual well-being?

Man is whole; he is a physical-spiritual being. The body, the psychic soul, and the spiritual soul cannot be divided; they are only differentiated. When referring to the spiritual dimension of man, we speak of his spiritual soul–he is a spiritual soul. This means that man is not a pure spirit like an angel, nor is he solely a psychophysical being like animals. Rather, man is an embodied spirit–a spiritualized body. Therefore, it is necessary to devote oneself to the whole person at the same time. If we dedicate ourselves to only one of his areas and neglect the others, man suffers. To truly care for the well-being of a person, we need to address the totality of his or her existence simultaneously. Focusing solely on one aspect while neglecting the others results in the suffering of the individual. 

International evangelization and hagiotherapy meeting in July 2023 in Zagreb (Photo: Private album)

How do we nurture and preserve our spiritual well-being?

I would say that we cannot preserve spiritual health, but we can protect it. We cannot “achieve a specific level” and be satisfied with it. It is then only a sign that we are standing still, that we are stagnating, and that we are regressing. Man is a being in constant development; we are ever-changing. We are neither the same today as we were yesterday nor as we were an hour ago. It is necessary to constantly build upon spiritual health, enter into it, be focused on well-being rather than illness, and anticipate goodness.

Just as the body’s immunity is fortified by nourishing, vitamin-rich foods, spiritual immunity is constructed by incorporating valuable, good, true, and beautiful truths into our essence. This involves relying on the Creator, the source of life and health.

Can you explain the term “new evangelization” promoted by the Prayer and Word Community?

In Croatian, evangelization is translated as the “proclamation of the good news”. This good news is the revelation that God loves man, offering salvation and deliverance from all suffering and death. The man of today, perhaps more than ever, needs to hear about a Creator who loves him immeasurably. This message reassures him that he doesn’t have to navigate life aimlessly, but rather that the world is in His secure hands and not in the hands of the movers and shakers of this world.

Today’s man needs the One who is the only truth in a world where falsehoods and lies are offered, the One who shouts to us, „So do not fear, for I am with you always, even to the end of the age!“

Pope John Paul II, in his encyclical ’Catechesi tradendae’, writes that there are many people in the Church who lack the first proclamation. Many were baptized during their childhood without truly experiencing the transformative power of evangelization. The Pope emphasizes the pressing need to address this gap now, ensuring that their faith evolves into a mature, experiential, and freely chosen commitment. 

The new evangelization, inspired by Professor Tomislav Ivančić’s model and rooted in the Church’s document ‘The Order of the Approach of Adults to Christianity,’ is undertaken by the evangelists of the Prayer and Word Community. Its goal is to guide people towards a vibrant and genuine faith, encouraging an authentic experience of their beliefs. The aim is for individuals to reconnect with the sacraments, consider a renewed commitment to faith, and let go of anything hindering them from embracing the truth that they are children of God. Ultimately, this process leads them to encounter the Holy Spirit—the defender, comforter, and guide into all truth.

Many participants in these seminars, whether in person or through Zoom, share powerful testimonials about profound and transformative changes in their lives. I, too, have personally experienced such a transformation. The call for a new evangelization is relevant for all, particularly for us Christians. In his encyclical ‘Evangelii Nuntiandi,’ Pope Paul VI emphasizes that no one within the Church should be exempt from the mission of evangelization.”

Does the Community of Prayer and Word (ZMiR) conduct scientific research on hagiotherapy?

The founder himself wrote numerous articles about hagiotherapy in scientific journals. There are several doctoral dissertations, master’s theses, and numerous graduate theses on hagiotherapy itself at several faculties. Two mentors in hagiotherapy, Mrs. Silva Vrdoljak and Mrs. Ana Perišić, wrote manuals based on research conducted in work with young people. (Silva Vrdoljak, Prevention of addiction and hagiotherapy in work with children and young people, Zagreb, Center for hagiotherapy Slavonski Brod, 2013; Ana Perišić, Hagiotherapy approach in work and coexistence with children and young people: Handbook for parents and professionals from education, social welfare, health, and sport, Zagreb, Hagio.hr, 2013) However, before us are only the challenges of scientific research to show the fruits of long-term work with people in need and thereby help an even clearer and more complete approach to healing and human well-being.

Cultivating a culture of reading and continuous learning is important. What books on anthropological medicine, hagiotherapy, and spiritual health would you recommend to all our readers?

I’m delighted by your question because I have personally experienced how Professor Ivančić’s books provided me with encouragement during my moments of fear and offered me strength to navigate life’s challenges. Numerous people share similar testimonials. During that time, I carried ‘Prayer that Heals’ and ‘For a Better World’ in my bag, reaching for them whenever I could. Professor Tomislav Ivančić’s versatility is truly admirable, and today we’re grateful to him for the wealth of written and audio materials he left us.

He published numerous scientific and professional books, as well as numerous scientific articles, but books on hagiotherapy that I would definitely recommend to dear readers are ’Hagiotherapy in the encounter with man’, ’The all-rounded woundedness of man’, ’Hagiotherapy anthropology’, ’Anthropology pathology therapy’, ’Hagiotherapy of PTSD’, and the books ’From fear to trust’, ’Be bold and brave’, ’From fear to trust’, ’Man, marriage, and family’, ’The way to a free man in Croatia and Europe’, ’The complete proclamation of the good new’, ’The way to a new life’, and many others.

Last year, the Prayer and the Word community launched a crowdfunding campaign through the global crowdfunding platform Bona Fides Invest, through which it collected funds for the purchase of the publishing rights for most of the professor’s books from the former publishing house. A large number of them have already been printed, and web sales will start soon, which we are all looking forward to with impatience and joy.

How do you envision the future development of hagiotherapy in the coming years? Do you believe that the government should implement legal changes to include hagiotherapy treatments under health insurance coverage?

Professor Ivančić often emphasized that hagiotherapy was a gift bestowed upon him, attributing it not to his own merit but as a divine offering of the Creator to this world. I share the view that it transcends human understanding, and this belief fuels my optimism for its immeasurable future development. As we delve into the complexities of man’s nature, I anticipate discovering numerous therapeutic possibilities.

I believe that we will manage to find models and methods for scientifically presenting our work and showcasing the visible fruits of hagiotherapy. Also, I believe that the health system and authorities will recognize hagiotherapy as a valuable aid in the comprehensive healing of man. Presently, hagiotherapy centers operate in rented spaces, and hagioassistants, including myself, work as volunteers. Looking ahead, I envision the recognition of hagiotherapy’s significance, allowing hagioassistants to pursue it as a primary occupation with due compensation.

How do you envision the future of healthcare with the integration of anthropological medicine and a more holistic approach to patient care?

I can envision a future where hagioassistants work in health centers and hospitals, contributing to the faster and easier healing of patients by bringing health to the anthropological dimension of man. Numerous patients come to hospitals because of various psychosomatic illnesses that have their cause in the spiritual realm. I believe that hagiotherapy can offer valuable assistance in such cases as well. 

I myself underwent numerous medical examinations due to panic attacks, but all of them showed that my body was healthy. But when, with the help of hagiotherapy, my confidence recovered and I realized what strengths lie within me and that I am not alone and without support, the fears disappeared, and because of that, I no longer needed the help of a doctor or a psychiatrist. 

In the future, I see hagioassistants as integral members of professional teams, working alongside doctors, psychiatrists, psychologists, and social workers. The reciprocal support from these healthcare professionals and hagioassistants will be invaluable.