Holy matrimony and sexuality in the light of theology of relations at apostle Paul and John Paul II.

Namen magistrske naloge je raziskati kako apostol Pavel in Janez Pavel II. gledata na sveti zakon kot zakrament in ali najdemo v njunih pogledih skupne poudarke. V prvem poglavju bomo opazovali, kako apostol Pavel gleda na človeka v celoti. Opisali bomo, kako dojema izraze telo, duša in duh (1 Tes 5,23) ter kakšen je po Pavlu njihov pomen za razumevanje medosebnih odnosov. Razumevanje pomena terminologije je izhodišče za razumevanje pomena občestvenega življenja, saj le celostna antropologija omogoča razumevanje, kdo človek je. Za vstopanje človeka v občestvo s Kristusom in medosebne odnose pa je bistvena poglobljena antropologija. V nadaljevanju bomo na podlagi 1 Kor 5–7 opazovali, kako in zakaj si Pavel prizadeva, da bi spoznali pomen občestva ter tako tudi zaživeli. Najprej se trudi, da bi spoznali svojo identiteto ter pomen povezanosti v občestvu. Zatem spregovori o resnični svobodi, ki je mogoča le v pristnih odnosih, nato pa o poklicanosti v življenje. Pavel si prizadeva, da bi spoznali pomen pristnih medosebnih odnosov, ki izhajajo iz krstnega občestva s Kristusom, ter tako tudi zaživeli. V Prvem pismu Korinčanom spodbuja kristjane, da bi živeli iskrene odnose, da bi živeli svobodno, s spoštovanjem dostojanstva telesa, ki je tempelj Svetega Duha (1 Kor 6,19), ter živeli po milostnem daru (1 Kor 7,7), ki so ga prejeli od Boga. Zakrament zakona je milostni dar, preko katerega zakonca vstopata v odrešenjsko poslanstvo Cerkve in postajata pri tem dejavna člena odrešenja. V drugem delu naloge se bomo posvetili papežu Janezu Pavlu II. in njegovim pogledom na zakonski odnos. Papež se je že od mladosti posvečal vprašanju medosebnih odnosov, še posebej zakonskega odnosa. V delu Ljubezen in odgovornost na izredno poglobljen način obravnava različne vidike, tudi težavna vprašanja odnosov. Začetno soočenje z izzivi sodobne družbe postavi za izhodišče poglobljenega teološkega pogleda na medosebno ljubezen in odgovornost, ki jo odnos prinaša. Iskreno soočenje s težavami omogoča razločitev poželenja in hrepenenja. Tako vidimo, da poželenje v temeljih nasprotuje hrepenenju po pristnih medosebnih odnosih. Medtem ko se poželenje osredotoča le na določeno lastnost človeka, je hrepenenje usmerjeno k človeku kot osebi, ki je ustvarjena za odnose. Odnosi niso nekaj statičnega, temveč so podvrženi nenehni rasti in razvoju. Odnosi terjajo določeno odgovornost, kar pomeni preseganje situacijske etike in zavedanje odgovornosti, ki jo sprejmemo v odnosih. Odnos med moškim in žensko tudi ni podvržen nagonom, temveč izhaja iz celostne osebne predanosti in iskrenosti, kar pomeni določeno zdržnost in čistost v vsakdanjem življenju. Sodobni svet s tem sooča s krepostmi in pogledi na odnos, ki so pogosto zapostavljeni in zaničevani. Prav tako Janez Pavel II. v papeških dokumentih odgovarja na izzive sodobnega sveta. Apostolsko pismo o družini je sad škofovske sinode in izraža še vedno aktualen pogled na zakrament zakona. Izpostavili bomo dva vsebinska sklopa iz pisma – to sta Zakon in družina v Božjem načrtu ter Naloge krščanske družine. Prvi sklop odgovarja na vprašanje, kdo človek je, drugi sklop pa na vprašanje, kaj je namen človeškega življenja in zakona. Človek je ustvarjen po Božji podobi za življenje v odnosih, med katerimi ima zakon še zlasti pomembno mesto, saj omogoča posredovanje življenja. V zakonu mož in žena preko celostne podaritve drug drugemu na poseben način postaneta Božja podoba. Pri tem izstopa oblikovanje družine, ki postane dejaven člen v življenju družbe in poslanstvu Cerkve. Zaradi tega je izrednega pomena vzgoja za zakonsko in družinsko življenje, ki mladim olajša soočenje z izzivi, ki jih le-to prinaša. Na koncu pa bomo skušali predstaviti nekaj temeljnih iztočnic za pripravo na zakon, premislili bomo, zakaj je zakon milostni dar od Boga, ter predstavili zakon kot pot odrešenja.The purpose of the master\u27s thesis is to look at the way the apostle Paul and John Paul II. look at the sacred law as a sacrament and whether they find common emphasis in their views. In the first chapter, we will look at how the Apostle Paul looks upon man. We will look at how the body, soul, and spirit are understood (1 Th 5:23), and what their meaning is for the understanding interpersonal relationships. Understanding the meaning of terminology is the starting point for understanding the meaning of communal life. Only integrated anthropology makes it possible to understand who a person is. To connect man into communion with Christ and interpersonal relations, precise anthropology is essential. In the following we will look at 1 Cor 5: 7 to see how and why Paul is striving for us to get to know the meaning of communion and thus to live. First, he strives for us to get to know our identity and the importance of connection in communion. Then he talks about true freedom, which is possible only in genuine relationships and then about our calling in life. Paul is striving to present the meaning of genuine interpersonal relationships arising from baptism with Christ, and thus also to life. In the first letter to the Corinthians, Christians are encouraged to live sincere relationships in order to live freely by respecting the dignity of the body, which is the temple of the Holy Spirit (1 Cor 6:19) and that we would live according to the graceful gift (1 Cor 7: 7) from God. The sacrament of marriage is a gift of grace, through which the spouses enter the redemption mission of the Church and become an active part of salvation. In the second part of our work we will dedicate ourselves to Pope John Paul II. and his view on marriage. From the very beginning, the Pope has focused on the issue of interpersonal relations, especially marriage. In his work, Love and Responsibility, he deals with various aspects, including difficult issues, relationships in an extremely deep way. The initial confrontation with the challenges of modern society is the starting point for an in-depth theological view of interpersonal love and the responsibility that comes with the relationship. The initial confrontation with difficulty allows the separation of desire and longing. Thus, we see that the desire in the foundations opposes the longing for genuine interpersonal relationships. While lust focuses only on a certain personality of a person, craving is directed at man as the person who is created for relationships. Relationships are not static but are subject to constant growth and development. Relations require a certain responsibility, which means overcoming situational ethics and awareness of the responsibility that we accept in relationships. The relationship between a man and a woman is also not subject to instinct, but stems from a complete personal commitment and sincerity, which means a certain sustainability and purity in everyday life. The modern world is thus confronted with virtues and attitudes towards relationships that are often neglected and despised. Also, John Paul II. in the papal documents, answers the challenges of the modern world. The apostolic letter about the family is the fruit of the bishop\u27s synod and expresses the still current view of the sacrament of the marriage. We will highlight two content sets from the letter, namely, the Marriage and the Family in God\u27s Plan and the Tasks of the Christian Family. The first set answers the question "Who is man?" And the second set answers the question "What is the purpose of human life and the marriage?". Man is created according to God\u27s image for life in relationships, among which marriage has a particularly important place, because it allows the creation of life. In marriage the husband and wife, through complete giving to one another, in a special way, become God\u27s image. Specially the creation of a family becomes an active element in the life of society and the mission of the Church. For this reason, the education for marriage and family life is of utmost importance, because it enables young people to meet the challenges that they might have to face. In the end, we will try to present some basic principles for the preparation to get married. We will see why marriage is a graceful gift from God and we will present marriage as a path of redemption