The Problems of Contemporary Social Development within the Viewpoint of the Catholic Church

Priznajući, s jedne strane, koncilsku misao o autonomnosti čovjeka i svijeta, a polazeći, s druge strane, od bitno božanske prirode čovjeka i tomu imanentne duhovne osobnosti i posebnog dostojanstva te uvijek naglašene crkvene brige za primicanjem te osobnosti, papa Ivan Pavao II, u svojim enciklikama, oštroj kritici podvrgava suvremene društvene sisteme. U radu se objašnjava pristup društvenom u socijalnom učenju Crkve te se dokumentira i propituje Wojtylina kritika. U usporedbi s papinom doktrinom, teologija oslobođenja polazi od istih osnovih polazišta, ali smatra da izvor grijeha nije u griješnom pojedincu, već se on nalazi u nepravednim društvenim strukturama te izvodi još radikalniju kritiku suvremenih društvenih poredaka, posebno onih u Latinskoj Americi. Autor upućuje i na pokret bazičnih crkvenih zajednica koje teolozi oslobođenja vide kao mogući alternativni model crkvene i društvene organizacije. U tekstu se komentiraju dometi i ograničenja teologije oslobođenja te se na kraju razmišlja o mogućem plodonosnom susretu ova dva socijalna učenja.Acknowledging, on the one hand, the council thought on the autonomy of man and the universe and, on the other hand, taking into consideration the essentially divine nature of men and its eminent spiritual personality and special dignity, and also the ever emphasized care of the Church for promoting this personality, pope John Paul II, in his encyclicals, subjects to severe criticism the contemporary social systems. In the paper the author expounds the approach toward social in the social teaching of the Church and he also documents and discusses Wojtylla\u27s criticism. In comparison with the pope\u27s doctrine, the theology of liberation, although based on the same fundamental standpoints, deems that sin does not originate in the individual sinner, but in the unjust social structure. It therefore developed an even more radical criticism of contemporary social orders, especially those in Latin America. The author also refers to the movement of basic ecclesial communities which are considered by theologians of liberation as a possible alternative model of church and social organization. After commenting upon the range and limits of the theology of liberation, in the end the author considers the possible productive encounter of these two social teachings