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Ljubav Prema Bližnjem U Životu Miss Irby

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Ljubav Prema Bližnjem U Životu Miss Irby LJUBAV PREMA BLIŽNJEM U ŽIVOTU MISS IRBY Danijel Časni Biblijski institut UDK: 274-051Irby,A.P.:061.235(497.6Sarajevo)”1866/1911” [email protected] 274-051Irby,A.P.:37.014.2(497.6) Sažetak Rad se bavi pitanjem značenja i važnosti Caritasa u društvu, nje- govim mjestom u Bibliji, te aktualiziranjem lika i djela engleske prote- stantkinje Adeline Pauline Irby, poznatije pod imenom Miss Irby. Ona je više od pedeset godina bila primjerom požrtvovne karitativne akti- vistice i humanitarne djelatnice, aktivno služeći u Bosni i Hrvatskoj krajem 19. i početkom 20. stoljeća, povezujući pripadnike različitih etničkih i konfesionalnih sredina. Tako je svojom volonterskom kari- tativnom brigom prema bližnjima i potrebitima svjedočila svoj osobni odnos s Bogom. Ključne riječi: Caritas, obrazovanje, ljubav, protestantizam, Miss Irby. 1. KRATKA POVIJEST CARITASA I NJEGOVO ZNAČENJE Na spomen riječi „caritas” najčešće pomislimo na katoličku organizaciju koja je nešto manje od 140 godina djelatna na područ- ju solidarnosti i humanitarnog rada u mnogim zemljama svijeta. Isto pitanje postavio je Srečo Dragoš u svome radu „Karitas na Sloven- skem”, te je Caritas podijelio na tri razine djelovanja. Prva je načel- na razina, koja daje odgovor na pitanje značenja Caritasa unutar kršćanstva, na kojoj etici se temelji, koje je njegovo socijalno-povi- jesno značenje te kakvu ulogu ima Caritas u današnjem društvu. Druga je socijalno-konceptualna razina, koja daje odgovor na pita- nje što Caritas kao ideja i konkretna aktivnost znači u različitim društvenim konceptima. Treća je organizacijska razina, koja se bavi pitanjem djelatnosti, organizacijskim oblicima, komu je organizacija namijenjena i po kojim je principima organizirana.1 Dr. Stjepan Baloban iznio je stav da je za karitativno djelovanje službeno osnivanje Caritasa imalo veliku važnost, jer je rezultira- 1 Srečo Dragoš, Karitas na Slovenskem, Socijalno delo 32 (1993.) 5-6, 163. 94 Crkva u svijetu 53 (2018) 1, 94-111 lo organiziranom strukturom unutar koje je bilo moguće ostvari- ti socijalnu dimenziju vjere.2 Caritas je kao organizacija započeo s radom 1879. u njemačkom gradu Freiburgu. Važno je napomenuti da se Crkva nije tek tada počela baviti karitativnom aktivnošću, već je karitativna djelatnost utkana u same temelje Crkve, od najrani- jih dana. Na skupu u Amsterdamu 1928. godine Međunarodni je euharistijski kongres zajedno sa Caritas Switzerland osnovao kon- ferenciju pod nazivom Caritas Catholica. Međunarodni euharistijski kongres okupio je 60 predstavnika iz 22 zemlje svijeta. U prosin- cu 1951. održana je Međunarodna Caritasova konferencija koja je okupila predstavnike karitativnih organizacija iz 13 zemalja. Konfe- rencija 1954. godine mijenja naziv u Caritas Internationalis, te tako postaje prepoznatljivo ime za solidarnost i ljubav na svim kontinen- tima u više od 150 zemalja.3 U članku pod nazivom „Treba li nam Caritas kao institucija?” autor Milan Špehar će ustvrditi: „Da bi Caritas mogao udovoljiti zahtjevima i zadaćama sadašnjega trenutka, mora se instituciona- lizirati, jer njegov je rad sve manje dijeljenje materijalnih dobara, a sve više borba za temeljna prava čovjeka u oskudici. Stoga je Caritas kao organizacija savjest i apel svijetu ekonomije, politike, zakonodavstva.”4 Papa Benedikt XVI. je 25. prosinca 2005. objavio encikliku pod nazivom Deus caritas est. Tim dokumentom upućuje vjernike na riječi Isusova ljubljenog učenika Ivana u Prvoj Ivanovoj poslani- ci: „Bog je ljubav” (usp. 1Iv 4,8), no odmah nastavlja ukazivati na potrebu ljubavi prema bližnjem. „Rekne li tko: Ljubim Boga, a mrzi brata svog, lažac je. Jer tko ne ljubi brata kojeg vidi, Boga kojeg ne vidi ne može ljubiti” (1Iv 4,20). Ljubav prema bližnjemu odražava se u milosrđu, pomoći čovjeku u njegovim duhovnim, materijalnim ili duševnim potrebama. Ljubiti Boga znači ljubiti bližnjega. Vjerovati Bogu znači pomoći bližnjemu. Ne ide jedno poslije drugoga, već jed- no drugo uključuje. Bog je ljubav, a ljubav nema cijene. Ta ljubav Božja prema svakom pojedincu besplatna je, ali traži cijelu osobu, potpuno posvećenje u širenju Kristove ljubavi prema potrebitima. Isus opominje svoje sljedbenike: „Zaista, kažem Vam, što god uči- niste jednomu od ove najmanje braće, meni učiniste” (Mt 25,40). 2 Stjepan Baloban, Karitativni rad Katoličke Crkve kao ishodište socijalnog rada u Hrvatsko, Revija za socijalnu politiku 12 (2005.) 3-4, 275-283. 3 Caritas internationalis. Who we are. http://www.caritas.org/who-we-are/his- tory/ (preuzeto 3. 1. 2017). 4 Milan Špehar, Treba li nam Caritas kao institucija?, Riječki teološki časopis 12 (2004.) 2, 483. 95 Danijel Časni, Ljubav prema bližnjem u životu miss Irby Potrebno je ne samo živjeti za Krista, već živjeti Krista. Krist kao temelj života pojedinca uzrokuje kristocentričnost i odmak od egocentrizma. Milan Špehar iznosi stav da će prema Isusovim rije- čima svaki pojedinac biti suđen po caritasu (po ljubavi), a caritas nije izvan vjere, već proizlazi iz vjere, što je i zamisao organizacije Caritas.5 Pojam „caritas” latinskog je porijekla i istovjetan je s grčkim izrazom „agape”, koji često nalazimo u Novom zavjetu. Prevodimo ga kao ljubav i poštovanje prema bližnjemu. Govoreći o pojmu caritasa u Novom zavjetu, govori se zapravo o milosrđu, pomaganju potre- bitima i siromašnima, počevši od rane novozavjetne Crkve, o čemu čitamo u Djelima apostolskim, pa sve do današnjih dana. Caritas je odgovornost sviju, on nije zadaća samo neke humanitarne orga- nizacije koja djeluje na području solidarnosti, već je izričaj svakog pojedinog vjernika i djelatno življenje vjere u praksi. To je nedjelji- va cjelina. Miljenko Aničić je godine 2002. na Teološko-pastoralnom tjed- nu u Zagrebu rekao kako je „naravi karitativnog služenja protivna svaka instrumentalizacija. Ono nije sredstvo za postizanje nekog cilja, posebno nije sredstvo za postizanje prestiža ili moći. Ono isto tako nije nikakva misionarska strategija da bi se nekoga pridobilo za vjeru. Cilj života i rada pojedinih kršćana, kao i cijele zajedni- ce, mora biti širenje Kristovog kraljevstva, a to vrijedi i za karitativ- ni rad”.6 U Jakovljevoj poslanici čitamo: „Kao što je tijelo bez duha mrtvo, tako je i vjera bez djelâ mrtva” (Jak 2,24). Vjera i djela među- sobno su povezani. Bez vjere nema djelâ, a bez djelâ nema svjedo- čanstva vjere. Na taj način svoju bit i nadahnuće Caritas izvodi iz utemeljenja u Svetom pismu i aktivnog socijalnog nauka Crkve. „Za Crkvu, i posebice Caritas, to znači da solidarna praksa slijeđe- nja Krista uvijek znači da zauzimanje strane u korist siromašnih, potlačenih i općenito ‹drugih’, pri čemu se taj drugi prepoznaje kao subjekt, postaje praktičan način razumijevanja i stvaranja povijesti i oblikovanja društva. U solidarnosti iz kršćanske perspektive tako- đer je presudan vremenski element sada. Subjekt se može izgubiti, poništiti i sustavno otuđiti jedino u praznu, besmislenu vremenu. U vremenskom kontinuumu gdje se zbiva inflacijski protok nekritič- 5 Milan Špehar, Živjeti iz vjere - Caritas, Bogoslovska smotra 69 (1999.) 1, 107-124. 6 Miljenko Aničić, Perspektive karitativne zauzetosti, Diacovensia 11 (2003.) 2, 285. 96 Crkva u svijetu 53 (2018) 1, 94-111 nih informacija, događaji prestaju biti jedinstveni i postaju ponav- ljanja istoga”.7 Već je sredinom prošlog stoljeća prof. Vilko Anderlić isticao kako je karitativno djelovanje prije svega Božje djelo jer preko kari- tativnog djelovanja on djeluje u nama i po nama.8 Caritas svoje isho- dište treba imati u Bogu posredstvom Duha Svetoga. Na taj način Caritas postaje djelatan u životu vjernika, nudeći daleko više od samog izričaja humanizma. Caritas je izraz socijalne dimenzije otku- pljenja i ne iscrpljuje se samo na razini materijalnih potreba čovjeka, nego podjednako uključuje i duhovne, kulturne i religiozne potrebe i pomoći.9 Karitativno djelovanje treba biti proživljeno na različite načine, pokrivajući područje osobnog, individualnog angažmana kao i onog organiziranog, institucionalnog, bilo na razini župe i biskupi- je, bilo na nacionalnoj i internacionalnoj razini.10 2. CARITAS U BIBLIJI Starozavjetna interpretacija obaveze ljubavi smještena je uz druge zapovijedi koje nalazimo u Bibliji, a vezana je uz ljubav prema Bogu i ljubav prema bližnjemu. Prvu nalazimo u Knjizi Ponovljenog zakona (usp. Pnz 5,6), dok drugu nalazimo u Levitskom zakoniku (usp. Lev 19,18). Kada su pismoznanci upitali Isusa: „Učitelju, koja je najveća zapovijed u Zakonu?”, on im je odgovorio upravo ovim dvjema zapovijedima: „Ljubi Gospodina Boga svoga svim srcem svo- jim, svom dušom svojom i svom pameti svojom! To je prva i najveća zapovijed!” A onda je nastavio: „Druga, ovoj slična: Ljubi svoga bli- žnjega kao sebe samoga! O tim dvjema zapovijedima visi sav Zakon i Proroci!” (usp. Mt 22,39-40). Ono što Isus čini jest da ne nabraja zapovjedi, već ih povezuje. On zapravo ulazi u samu bit odnosa čovjeka i Boga. Kada je čovjeku Bog na prvome mjestu, tada čovjek živi u harmoničnom odnosu sa svojim bližnjim. Upravo se u Kristovu Križu ostvaruje ta harmoni- ja i pomirenje. Prihvaćanjem Kristove otkupiteljske žrtve čovjek se 7 Vice John Batarelo, Solidarnost iz Caritasove perspektive, Bogoslovska smotra 74 (2004.) 2, 541. 8 Vilko Andrelić, Socijalni problemi I., Novo doba, Vukovar, 1940., 14. O prof. Vilku Andreliću vidi: Vladimir Dugalić, Kršćanski karitas i socijalna politika, Diacovensia 12 (2004.) 2, 239-300. 9 Usp. Špiro Marasović, Demos ante portas. Crkva u Hrvatskoj pred demokratskim izazovima, Crkva u svijetu, Split, 2002., 122-123. 10 Vilko Andrelić. Socijalni problemi I.,
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