Između staroga i novoga : Usporedba temeljnih postavki osnovnog moralnog bogoslovlja u djelima A. Živkovića i B. Häringa

U diplomskom radu obrađuju se temeljne postavke osnovnog moralnog bogoslovlja prije i nakon Drugoga vatikanskog sabora. Ova analiza temelji se na usporedbi dvaju priručnika moralne teologije na hrvatskom jeziku, od kojih je jedan, Osnovno moralno bogoslovlje dr. sc Andrije Živkovića objavljen 1938. godine u Zagrebu, a drugi, Kristov zakon dr. sc. Bernharda Häringa objavljen 1954., ali dorađen nakon Sabora 1967. godine te 1973. preveden na hrvatski jezik. Usporedbom ova dva djela naznačuju se sličnosti i razlike u poimanju moralne teologije i kršćanskog života prije i nakon Koncila. analizirajući spomenuta djela ove dvojice autora. Dr. sc. Andrija Živković, unatoč tome što vrši određeni odmak od kazuističkog morala, ipak ostaje „zarobljen“ u okvirima tradicionalne teološke misli svoga vremena, odnosno, tomističkog pristupa zakonu. U središtu je objektivni moralni red koji je čovjek u svojoj savjesti dužan spoznati i po njemu donositi moralne sudove i ravnati svojim djelovanjem. Međutim, to je dovelo do određenog legalizma i minimalizma u kršćanskom životu. U djelu Bernharda Häringa, pod utjecajem saborske obnove moralne teologije, stoga uočavamo personalistički pristup gdje je u središtu osobna savjest koja u svojoj slobodi otkriva Božji poziv i čovjekovu odgovornost da na taj poziv odgovori. Naš moralni život mora biti stoga nadahnut vjerom jer proizlazi iz odnosa s Bogom koji nam progovara u svome Sinu, Isusu Kristu. Moralni život mora biti kristocentrično usmjeren jer smo pozvani na nasljedovanje Krista koji nas je po svom pashalnom otajstvu otkupio od grijeha i pobožanstvenio našu narav. Poziv na svetost postaje temeljni imperativ moralnog života koji nas vodi prema spasenju i zajedništvu u ljubavi s Bogom. Na tom tragu, glavni pokretač našeg moralnog djelovanja nije dužnost i obveza spoznaje moralnog zakona, nego Božja ljubav koja nadahnjuje čitavo naše djelovanje. Drugim riječima, središnji motiv kršćanskog ćudorednog djelovanja je poslušna ljubav sinovskog odnosa s Bogom. Häring ne zanemaruje ni važnost moralnog zakona i zapovijedi, ali njih shvaća kao izraz Božje ljubavi jer su nam dani radi našeg dobra i spasenja. Na taj način nadilazi se puka kazuistika i legalizam moralnog života jer otvorenost poticajima Božje ljubavi potiče čovjeka da stalno raste u dobru i ne zadovoljava se minimalističkim izvršavanjem moralnog zakona, odnosno, izbjegavanjem grijeha. Čovjek je pozvan cijeloga sebe, u potpunoj slobodi svoga bića, sve svoje naravne i nadnaravne sposobnosti staviti u službu Bogu i trajno napredovati u svetosti i kreposnom životu. In the thesis, fundamental settings of basic moral divinity before and after the 2nd Vatican council are being processed. This analysis is based on the comparison of two manuals of moral theology in Croatian, of one of which is "Basic moral divinity" by dr.sc. Andrija Živković was released in 1938 in Zagreb, and the other one is "The law of Christ" by dr.sc. Häring which was released in 1954., but was revised after the Council in 1967. and had been translated to Croatian in 1973. In the comparison of these two pieces similarities and differences in the undestanding of moral theology and Christian life before and after the Council are being indicited. By analysing the mentioned pieces of these two authors. Dr. sc. Andrija Živković, despite making a certain distance from Cosuistic moral, he still remains "captured" in the frames of traditional theological thought of his time, actually, tomistic approach to law. In the centre is the objective moral order which is a mans duty to acknowledge and make moral decisions by it. As a matter of fact, it led to a certain legalism and minimalism in christian life. In the work of Bernhard Häring, under the influence of parlaments renewal of moral theology, we observe personalistic approach where in the middle is personal conscience which in its freedom reveals God's call and men's responsibility to answer that call. Our moral life must be inspired by faith because it arises from relationship with God, who speaks in his Son, Jesus Christ. Moral life must be Christcentrical directed because we are invited to follow Christ who has, through his pashal mystery, redeemed us from sin and made our temper Godlike. Invitation for holiness becomes basic imperativ of moral life which leads us towards salvation and union with love with God. On that track, main initiator of our moral acting is not duty and obligation of understanding moral law, but God's love which inspired our whole behaviour. In other words, main motiv of christian moral acting is obedient love of Son's relationship with God. Häring doesn't dismiss importance of moral law and commandments, but he understands them like expression of God's love because they are given to us for our well being and salvation. In that way, raw causality and legalism of moral life is overcomed, because openness to incentive of God's love encourages man to constantly grow in good and doesn't satisfy with minimalistic execution of moral law, therefore, avoiding sins. A person is invited, in total freedom of its own being, in all its natural and supernatural abilities to put in the service of God and permenately advance in holiness and virtuous life.