Već
u prošlom stoljeću, otkako je počelo zanimanje za ekološke probleme ili
probleme ambijentalne ekologije, započelo je zanimanje ambijentalista i ekologa
za sv. Franju Asiškoga i njegov spontani ...pristup prirodi. To je potvrdila i
Katolička Crkva kada ga je 29. studenog 1979. proglasila zaštitnikom djelatnika
ekologije. Sv. Franjo bio je kao svetac poznat po svojoj jedinstvenoj
duhovnosti, posebice po svome putu siromaštva i po svojoj ljubavi prema
siromasima, ali je u naše vrijeme postao poznat kao Franjo ekolog diljem
svijeta, pa i u znanstvenim krugovima bez obzira na religiju. U članku se
raspravlja o Franjinu bratstvu sa stvorenim, o bitnim oznakama franjevačke teologije
prisutnosti, o samoj pjesmi stvorenja koju i papa Franjo citira 12 puta, dok se
u zadnjem dijelu proučava Franjina Pjesma stvorenja, i aktualizira njezina
originalnost, i povijesna i aktualna.
Ever since the last century, when the interest in
ecological problems or the problems of ambient ecology began, the ambientalists
and ecologists’ interest in St. Francis of Assisi and his spontaneous approach
to nature also began. This was confirmed by the Catholic Church when on
November 29, 1979, it proclaimed him the patron saint of environmentalists. As
a saint St. Francis was known for his unique spirituality, especially for his
path of poverty and his love for the poor, but in our time he has become known
as
Francis the Ecologist
all over the
world, even in scientific circles regardless of religion. The paper discusses
Francis’
brotherhood with all creation, the
essential features of the Franciscan theology of presence, the Canticle of
Creation itself, which the Pope quotes 12 times, while in the last part it
studies St. Francis' Canticle of
Creation
,
and actualizes its originality, historical and current alike.
Autor je članak podijelio na sljedeći
način: uz uvod i zaključak, rad se dijeli na sljedeća poglavlja: 1.
Kratka povijest ekološke problematike u
Crkvi
; 2.
Misao pape Franje
; 3.
Doprinos ...franjevačke tradicije
. Već je
na konferenciji Ujedinjenih naroda o okolišu u Rio de
Janeiru kardinal Martini uime pape Pavla VI. govorio o ekološkim problemima u
svijetu, a papa Ivan Pavao II. na svjetski Dan mira 1990. godine uputio je
poruku
Mir s Bogom Stvoriteljem – mir s
cjelokupnim stvorenjem
. Papa Franjo također se bavi ekološkom
problematikom, nadahnut sv. Franjom Asiškim. Franjevačka paradigma nadilazi
današnju fragmentarnu viziju svijeta koja vlada u znanosti i koja naglašava
sukob umjesto suradnje. Ekološka filozofija trebala bi shvatiti da različitost
ne onemogućuje relaciju, već je čini još autentičnijom jer smo, istina, svi
različiti, ali ovisni jedni o drugima.
The author divided the article as follows: with the
introduction and conclusion, the paper is divided into the following chapters:
1. A brief history of environmental issues in the Church; 2. Thought of Pope
Francis; 3. The contribution of the Franciscan tradition. Already at the United
Nations Conference on the Environment in Rio de Janeiro, Cardinal Martini on
behalf of Pope Paul VI spoke about environmental problems in the world, and Pope
John Paul II, on World Peace Day in 1990, sent the message: Peace with God the
Creator - peace with all creation. Pope Francis also deals with environmental
issues, inspired by St. Francis of Assisi. The Franciscan paradigm transcends
today’s fragmentary vision of the world that rules in science and that
emphasizes conflict instead of cooperation. Ecological philosophy should
understand that diversity does not make the relationship impossible, but makes
it even more authentic because we are, it is true, all different, but dependent
on each other.
Humana ekologija dio je ekologije koji je nastao u prošlom stoljeću a bavi se proučavanjem odnosa između čovjeka i njegove okoline. Ona je sastavni dio ekologije, a povezana je uz tzv. ekološko ...pitanje iz druge polovice XIX. stoljeća kada je znanost otkrila da zemlja i sve žive vrste na njoj tvore jedinstveni sustav i da utječu jedne na druge preko svojih međusobnih odnosa. Kada su započeli prigovori kršćanstvu da je odgovorno za nastanak ekološke krize i za uništavanje prirode svojim biblijskim stavom o Božjem opunomoćenju za zahvate u prirodi, nastala je i nova grana teologije nazvana ekoteologijom. U krilu katoličke teologije nju su posebno razvijali rimski biskupi (pape), a njezin je vrhunac enciklika pape Franje Laudato si’ koja je preuzela i razvila viziju integralne franjevačke teologije.
Human ecology is a part of ecology that emerged in the last century and deals with the study of the relationship between man and his environment. It is an integral part of ecology, and is associated with the so-called ecological issue from the second half of the 19th century when science discovered that the earth and all living species on it form a unique system and that they influence each other through their interrelationships. When reproaches began to Christianity that it was to blame for the ecological crisis and the destruction of nature with its biblical view of God's authority for interventions in nature, a new branch of theology called ecotheology emerged. In the bosom of Catholic theology, it was especially developed by the Roman bishops (popes), and its culmination is the encyclical of Pope Francis "Laudato si" which took over and developed the vision of integral Franciscan theology.
Razvoj bioetike u Hrvatskoj Tomašević, Luka
Crkva u svijetu,
12/2013, Letnik:
48, Številka:
4
Journal Article
Odprti dostop
Bioetika je postala tema koju svakodnevno susrećemo, tema o kojoj je potrebno znati barem osnovne pojmove, jer se danas u svijetu o njoj možda i najviše raspravlja. O njoj raspravljaju osobe svih ...znanstvenih i neznanstvenih profila, o njoj se govori s religioznoga, kulturalnoga, filozofskoga, pravnoga, sociološkoga, pa čak i političkog stajališta. Hrvatska je po bioetici već poznata diljem svijeta. Uz nekolicinu začetnika, u raznim sredinama, bioetika se u Hrvatskoj proširila kroz teološko-katolički vid, potom putem riječke škole bioetičke edukacije i medijacije te zagrebačke filozofske struje, gdje je i stvorena integrativna bioetika, danas već prihvaćena kao vlastiti hrvatski put bioetike. Autor u svojem prikazu donosi povijest bioetičkih strujanja i upozorava na glavne protagoniste, a na samom kraju spominje i ISCB, društvo koje je pokrenuo riječki bioetičar, pokojni prof. dr. Ivan Šegota.
Every creature is good and subject to the principle of solidarity that everyone has been blessed and gifted with life by God. Therefore, we cannot have one without the other, and no man exists ...without an animal.Over the last several decades, our world has been confronted with many ethical problems and ethics is being more and more sought after in spheres of human conduct and profession. Man has acquired enormous power over the world and over life itself, but he has also, willingly or not, become more responsible for 'the threats' against his very life, as well as against the life of other creatures. Within this context a discussion on biocentrism has ensued, which should replace Christian biblical anthropocentrism. At any rate, man has encountered a challenge to expand his moral sphere because nature needs his protection, whereas he no longer needs to protect himself from nature. It is exactly this point that poses a paradox: only man can give protection to nature and the whole of life within it. Having crossed all limits, he has to establish them yet again. Once again, he has to search for these limits within himself, which is exactly what original Christianity demands: to act according to one's pure belief (St. Peter). The aim of this work lies in trying to answer the questions of how to preserve life and healthy environment, how to achieve harmony between the development and modern ideas and trends as well as to establish the right relationship between man and his environment. The author primarily points out to the rising of pastoral medicine in Catholic theology, whose emergence was caused by the development of medical science and which gradually transforms into today's bioethics that is acknowledged by the theology. He then proceeds to discuss the disharmony between man and nature, about the rising of the 'animal rights' movement, and finally, about the beginnings of scientific and global bioethics which has developed in USA and which has spread throughout the world. However, he also tries to speak about the European path of bioethics stressing the fact that this term is far older because it originated in Germany, in 1927, and which corresponds far better to the concept of integrative bioethics.
According to the biotechnological domination of nature, contemporary man has took
despotic and dominant role above the whole created ambience, not respecting its intrinsic legality of the original ...being created, limited natural resources and the inability of their recovery. Stimulation to the bioethical discourse comes with the facts: of global deterioration of living conditions on Earth, past achievements and progressive possibilities of science and technology, particularly in bio- and gen-technology, as also by the increased awareness of their possible irrational consequences. Bio-technology, bio-industry and bio-economy of modern industrial society are developing world trade of natural resources, based on the evaluation by instrumental use of nature, led by their pragmatically interests which disregard ethical imperatives. Consequence of man’s aggression on biosphere is resulting as an environmental degradation and »ecocidium«.
We anticipate the reign of science, and the scientists have already sat on a pedestal. It is right time to ask what are their priorities, are they enhancing the knowledge, or are they gradually ...converted to managers with a doctorate in natural sciences with questionable ethical and partial scientific reasoning. Postmodern Western culture is devoid of metaphysical foundations and its subjects wish only progress and effectiveness. Life and survival are in the hands of scientific geniuses as well as scientific analphabets which they have absolute confidence in them. On the threshold of the promised but not promising era of post-humanism the sense of interdependence of all creatures is evidently intensified. We are expressing that sense through principle of precaution, bioethical projects and Christian personalistic attitude that calls us to show care and solidarity, to constantly review our attitude to life and correlation to one another, but also by seeking for the same.
Эпидемии на протяжении всей истории человечества были решающим фактором в ходе экономической, социальной, военной и политической истории. Только повсеместное внедрение принципов рациональной ...вакцинопрофилактики при непрерывном эпидемиологическом мониторинге позволило снизить заболеваемость и смертность от инфекционных заболеваний, что можно считать одним из величайших достижений общественного здравоохранения в 20 веке. Однако в 21 веке периодически фиксируются вспышки инфекционных заболеваний, в частности, кори, что обусловлено снижением охвата иммунизацией из за активизации антипрививочного движения. Отказ родителей от вакцинации имеет место во всем мире, независимо от религиозного или политического происхождения или географического положения. В статье рассматривается проблема, связанная с отказами от вакцинации по религиозным причинам. В связи с этим дается краткий исторический экскурс и приводятся взгляды на вакцинацию представителей крупнейших мировых религий: христианство, в том числе католицизм, православие, протестантизм; иудаизм; ислам; буддизм, а также религии Японии. Проведенный анализ показал, что ни в одной из представленных религий нет запрета на прививки, наоборот, они часто считаются обязательными для спасения жизней. Выдвигаемые религиозные причины отказа от иммунизации отражают малую информированность общества об истории появления прививки (вариоляция), начало которой было положено в Индии среди представителей касты браминов, жрецов и духовных наставников, а также об основных богословских аспектах основных религий по вопросам иммунизации.
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