Vrednote u Hrvatskoj u europskoj perspektivi. Pastoralno-teološki vid

• Main Author: BALOBAN, Josip; Catholic Faculty of Theology, University of Zagreb, Zagreb, Croatia; [e-mail]
• Format: Text
• Language: Croatian
• Published: Catholic Faculty of Theology, University of Zagreb; [e-mail] 2013
• Subjects: vrednote; Hrvatska; Europska unija; crkvenost; pastoralni modeli; values; Croatia; European Union; ecclesiality; pastoral models; sami
• Online Access: http://hrcak.srce.hr/96176; http://hrcak.srce.hr/file/141629

Autor na temelju znanstveno-istraživačkog projekta Europsko istraživanje vrednota (EVS - 2008.) te na temelju Atlasa europskih vrednota i ostale recentne literature pretresa sustav vrednota u Hrvatskoj, komparirajući hrvatske podatke s podatcima starih EU članica, novih EU članica, zemalja kandidatkinja te ostalih europskih zemalja koje su obuhvaćene EVS istraživanjem. Autor konstatira da u hrvatskome društvu i Crkvi nedostaje svekolike objektivne, izgrađujuće i na budućnost usmjerene kritičke svijesti, ali i potrebnoga nadstranačkog i nadskupnog jedinstva. Unutar Europe, koja je istodobno sekularna, ali i religiozna, Hrvatska pokazuje trend diferencirane distanciranosti od Crkve u različitim dimenzijama crkvenosti. Brak i obitelj, kako za Europljane tako još više za Hrvate, i dalje ostaju temeljnim vrednotama, dok kultura rada u Hrvatskoj i dalje ostaje na iskušenju, a s njome i odnos prema slobodnome vremenu. Nadalje, za Hrvate se vrednote prijatelja i poznanika u svome prijelazu između prijateljstva i poznanstva pokazuju veoma fluidnima uz ostatke mentaliteta iz bivšega komunističkog političkog sustava. Dok je povjerenje u političke ustanove kod suvremenih Europljana veoma nisko, što ih istodobno ne čini odmah politički apatičnima jer i dalje sami odlučuju koliko će se politički angažirati iz osobnih ili društvenih razloga, dotle su Hrvati uz izrazito nisko povjerenje u vlastite političke ustanove i politički apatični. Komparacijom odnosa Europljana i Hrvata prema vrednoti novoga života, Hrvatska je bliže novim EU članicama te zemljama kandidatkinjama i ostalim europskim zemljama nego starim članicama EU. Autora osobito zabrinjava i tjera na razmišljanje fenomen rapidnog opadanja povjerenja u vojsku, policiju i Crkvu u Hrvatskoj, za koji donosi plauzibilna tumačenja uz kritički osvrt. Kao i u nekim drugim vrednotama tako i u svezi vrednote solidarnosti i socijalne (ne)osjetljivosti, Hrvatice i Hrvati opet zaostaju za stanovnicima zemalja Starog Kontinenta. Da bi Kristova Crkva u Hrvatskoj, a dijelom i u Europi, mogla promicati, zagovarati i živjeti temeljne čovjekove vrednote kao i specifično kršćanske vrednote, nužno je koristiti različite modele pastoralnog djelovanja koji su u korelaciji s današnjim čovjekom, s njegovom konkretnom društvenom i životnom situacijom. Tu autor donosi četiri temeljna pastoralna modela: 1. model univerzalne crkvene strategije; 2. model pastoralnog koncentriranja na pojedine vrednote; 3. model stupnjevite i distancirane crkvenosti te 4. model duhovnih pokreta. Autor na kraju članka snažno ističe da crkvenost i vjera moraju biti transparentne i drugima iskustveno prepoznatljive i dohvatljive po konkretnome čovjeku vjerniku koji daje obrazloženje nade svojim životnim svjedočanstvom, a ne samo govorenom (ili naviještanom) riječju. The author discusses the value system in Croatia while grounding his discussion in the scientific-research project European Values Study (EVS - 2008), the Atlas of European Values, and the other recent literature, and comparing the Croatian data with that of the old European Union (EU) members, the new EU members, the country candidates for accession to EU as well as the other European countries encompassed in the EVS research. The author claims that the Croatian society and the Church lack the all-encompassing, objective, constructive, and future-oriented critical awareness as well as the needed unity that would cut across the various political parties and groups within the society. Taking note of its location within Europe, which is at the same time both secular and religious, Croatia shows a trend of differential distance from the Church in various dimensions of ecclesiality. Marriage and the family remains a fundamental value for Europeans and even more so for Croats, while the culture of work and the relationship toward leisure time continue to be tested in Croatia. Furthermore, the value of friendship and acquaintances and the transfer from friendship to acquaintance has proven to be very fluid along with the other remnants of thinking inherited from the former communist political system. While trust in political institutions is quite low amongst the contemporary Europeans, this does not necessarily mean that they are politically apathetic since they continue to decide for themselves how politically engaged they will be for personal or social reasons. On the other hand, Croats have an exceptionally low level of trust in their political institutions and are politically apathetic. A comparison of relations of Europeans and Croats toward the value of new life shows that Croatia is closer to the new EU member countries, the country candidates, and the other European countries rather than the old EU countries. The author is particularly concerned by and provoked to reflect on the phenomenon of rapid deterioration of trust in the army, police and the Church in Croatia, for which he offers a plausible explanation and a critical reflection. When it comes to the value of solidarity and social (in)sensitivity (as well as some other values), Croats also lag behind the other citizens of the Old Continent. In order to promote, advocate, and live the fundamental human values and the specific Christian values, the Christ's Church in Croatia (and, to some extent, in Europe) needs to take advantage of various models of pastoral engagement that are in correlation with the contemporary person and his/her concrete social and existential context. In relation to that, the author presents four basic pastoral models: 1. the model of universal ecclesial strategy; 2. the model of pastoral focus on individual values; 3. the model of gradual and remote ecclesiality; and 4. the model of spiritual movements. The author concludes the article by strongly emphasising the transparent and recognisable character of ecclesiality and faith that need to become evident to others through individual believers who will give the reason of their hope not only through speech but also (and especially) through life witness.