Supsidijarnost kao teološki problem

• Main Author: MARASOVIĆ, Špiro; Catholic Faculty of Theology, University of Split, Split, Croatia; [e-mail]
• Format: Text
• Language: Croatian
• Published: Catholic Faculty of Theology, University of Zagreb; [e-mail] 2009
• Subjects: supsidijarnost; subsidium; imago Dei; sloboda; razvoj; rast; dostojanstvo ljudske osobe; stvorenje; otkupljenje; milost; subsidiarity; freedom; development; growth; human dignity; creation; redemption; mercy; sami
• Online Access: http://hrcak.srce.hr/35257; http://hrcak.srce.hr/file/55709

U ovom radu autor istražuje teološke temelje načela supsidijarnosti. Nakon što je uvodno odredio supsidijarnost kao slobodu pojedinca i nižih društvenih skupina da obavljaju sami sve ono što su sposobni obaviti, a da im više društvene razine priteknu u pomoć samo onda kada ove prve to nisu u stanju, i time razlučio supsidijarnost od eventualnoga participiranja u slobodi, vlasti i odgovornosti viših društvenih slojeva, autor je prešao na samu bit problema. Rad je podijelio u tri dijela: u prvom istražuje teološko-antropološke temelje ljudske slobode, posebice slobode pojedine ljudske osobe, u drugom istražuje teološke temelje za socijalnu dimenziju supsidijarnosti, dok u trećem dijelu istražuje temelje samoga »subsidiuma«, tj. pripomoći prema kojoj je i cijelo načelo dobilo ime. Za polazište cjelokupnoga razmišljanja u prvom dijelu autor uzima teološku antropologiju, točnije imago Dei, iz koje onda prelazi na pavlovsku »oslobođenu slobodu« (Gal 5,1) te na čovjekov poziv na osobni razvoj i rast. U drugom dijelu utemeljenost te slobode u odnosu prema društvenim strukturama autor vidi u dostojanstvu ljudske osobe, fenomenu i logici karizme i u teološkoj pozvanosti društva na razvoj i rast. U trećem pak dijelu autor propituje teološke temelje samoga subsidiuma, tj. pripomoćnoga spuštanja viših razina prema nižima u potrebi, i prepoznaje ih u stvaranju, otkupljenju i u Božjoj milosti. Cjelokupno je, naime, Božje djelovanje, u odnosu prema stvorenju obdarenom vlastitom slobodom, supsidijarno, tj. takvo da čovjeku priskače u pomoć, oslobađajući ga i podupirući njegovu slobodu, a nikad takvo da njega ili tu njegovu slobodu gazi i uništava. The author investigates the theological foundations of the principle of subsidiarity. After an introductory definition of subsidiarity as the freedom of an individual and lower-order social groups to achieve whatever they are capable of alone, without higher social levels coming to their aid except when the former is not in a position to do this alone, having thus differentiated subsidiarity from possible participation in freedom, authority and responsibility of the higher social level, the author moves on to discuss the very matter of the problem. The article is divided into three parts: the first investigates the theological-anthropological foundations of human freedom, particularly freedom of an individual human being; the second part investigates the theological foundation of the social dimension of subsidiarity; whereas the third part investigates the foundation of »subsidium« itself, i.e. subsidy according to which the principle obtained its name. As a starting point of his thinking in the first part, the author considers theological-anthropology, more precisely, »imago Dei«, from which he then proceeds to Paul's liberated freedom« (Gal 5:1) and to man's call to personal development and growth. In the second part, the author sees that the foundation of that freedom in relation to other social structures lies in the dignity of the human being, the phenomenon and logic of charisma and in the theological call of the society to the development and growth. In the third part, the author takes into consideration the theological foundations of subsidium itself, i.e. the subsidy that is descended from higher levels towards those in need and these are recognised in the creation, redemption and God's grace. All of God's actions in regard to Creation, graced with its own freedom are essentially subsidiary, which means that God comes to man's aid, setting him free and supporting his freedom, though never in such a way that it threatens or destroys that freedom.