The Pastoral Constitution “Gaudium et spes”, published exactly 60 years ago, certainly represents a decisive step in the formation of a treatise called theological anthropology, which still does not have a definitive physiognomy and is still torn between two inseparable and complementary dimensions: substantial, ontological, and existential, which places humanity in the context of salvation history. The contribution of the conciliar document, which was intended primarily as a pastoral tool for the Church, is valuable both for the themes it outlines and for the language it uses. At its heart is the concept of man, created in the image of God and called to communion with God and with his brothers and sisters, and his relationship with creation. The Council proposes Christ, the true man, the new Adam, as the reference point for the entire anthropological reflection. Despite these important steps, however, this is only the beginning of the understanding of man as a relational being in the light of his vocation to sonship and his viatoric character, of mutuality and communion among people, and of man’s proper place in creation, where everything is closely interconnected.Pastoralna konstitucija „Gaudium et spes“, ki je bila objavljena pred natanko 60 leti, zagotovo predstavlja odločilen korak pri oblikovanju traktata, imenovanega teološka antropologija, ki še danes nima dokončne fiziognomije in je še vedno razpet med dvema neločljivima in obenem dopolnjujočima se razsežnostma: substancialno, ontološko in pa eksistencialno, ki človeka kot osebo postavlja v kontekst zgodovine odrešenja. Prispevek koncilskega dokumenta, ki naj bi bil predvsem pastoralno orodje Cerkve, je dragocen tako zaradi tem, ki jih začrta, kot zaradi jezika, ki ga uporablja. V središču je pojem človeka, ustvarjenega po Božji podobi in poklicanega začrta z Bogom ter z brati in sestrami, in njegov odnos do stvarstva. Koncil predlaga Kristusa, pravega človeka, novega Adama, za oporno točko celotnega antropološkega razmišljanja. Kljub tem pomembnim korakom pa gre šele za začetek dojemanja človeka kot odnosnega bitja – v luči njegove poklicanosti k posinovljenju, resničnosti bitja na poti, vzajemnosti in občestva med ljudmi ter ustreznega mesta človeka v stvarstvu, kjer je vse ustvarjeno med seboj tesno povezano.
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