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ZDRAVA LJUBAV KAO PREDUVJET ZDRAVLJA
Ne postoji jedinstvena definicija ljubavi, ali je nedvojbeno da je zdrava ljubav preduvjet fiziÄkog, psihiÄkog, duhovnog i socijalnog blagostanja, a samim time i preduvjet cjelokupnog zdravlja. S logoterapeutskog stajaliÅ”ta postoje tri dimenzije ljubavi. FiziÄka komponenta predstavlja nagonsku komponentu koja brine o produženju ljudske vrste, psihiÄka komponenta je prisutna u fazi zaljubljenosti u kojoj vidimo bitne odlike i ljudske osobe te se približavamo psihiÄkoj unutraÅ”njosti osobe u koju smo zaljubljeni. Ljubav se u potpunosti oÄituje kroz duhovnu dimenziju koja svjesno ukljuÄuje tjelesnu i psihiÄku komponentu, te se kroz duhovnu dimenziji odluÄujemo za osobu u svim njenim dimenzijama radi njezine jedinstvenosti. PoÅ”to je logoterapijska premisa da je duhovna komponenta Äovjeka neovisna o bolestima te nužno zdrava, tako je i ljubav doživljena kroz duhovnu dimenziju nužno zdrava. Duhovna dimenzija ljubavi je svevremenska i neovisna je o svim promjenama fiziÄke i psihiÄke komponente koje se protokom vremena dogaÄaju (Vukoja i sur 2015). Logoterapija istiÄe pet izrazitih opasnosti za ljubav. Ubrzan životni tempo istiÄe pitanje gubitka životne orijentacije i smisla uz stvaranje osjeÄaja egzistencijalnopg vakuuma, uz zatvoren krug tempa kao uzroÄnika ovisnosti i neuspjela pokuÅ”aja samoizljeÄenja. Pretjerana seksualiziranost je neuspio pokuÅ”aj ostvarivanja ljubavi kroz samo fiziÄku dimenziju Å”to dovodi do psihiÄke patnje i izoliranosti duha. Dosada je jedan od vodeÄih faktora u razvoju psihiÄkih smetnji i destrukcije ljubavi, jer Äovjek u besmislu provodi vrijeme. NegativistiÄan stav i pretjerano potenciranje negativnog u potpunosti prožimlje Äovjeka izravno ugrožavajuÄi sve njegove dimenzije. Manipulirana nemoÄ nastaje produbljivanjem egzistencijalnog vakuuma u potpun gubitak osjeÄaja za vrijednosti opÄenito. Frankl navodi da je ljubav je najvažniji element za oÄuvanje ljudskog života i najvažniji element za oÄuvanje zdravlja u psihohigijenskom smislu (podrazumijevajuÄi trodimenzionalnost ljudske osobe).There is no single definition of love, but it is certain that a healthy love prerequisite physical, mental, spiritual and social well-being, and therefore precondition of overall health. With logotherapeutic standpoint there are three dimensions of love. The physical component is an innate component that takes care of the extension of the human species, psychological component is present in the phase of falling in love in which we see the essential features of the human person and are approaching the psychological interior of the people in that we love. Love is fully reflected in the spiritual dimension that consciously includes physical and psychological component, and the spiritual dimension decides for a person in all its dimensions because of his/her uniqueness. Logotherapeutic premise is that the spiritual component of human is independent of disease and necessarily healthy, so it is the love experienced with spiritual dimension necessarily healthy. The spiritual dimension of love is timeless and independent of any changes in the physical and psychological components that can occur over time. Logotherapy points out five distinct dangers for love. A fast lifestyle stresses the question of loss of life orientation and the creation of a sense of meaning existence vacuum, with closed circuit tempo as the cause of addiction and failed attempts of self-healing. Excessive sexuality is a failed attempt to make love through a physical dimension, which leads to mental suffering and isolation of the spirit. Boredom is one of the leading factors in the development of mental disturbances and destruction of love, because of spending time in absurdity. Negativistic attitude and over-emphasizing the negative fully impregnates man directly threatening all its dimensions. Manipulated impotence occurs deepening existential vacuum in the complete loss of the sense of values generally. Frankl said that love is the most important element for the preservation of human life and the most important element for health in psychohygienic terms (assuming the three-dimensionality of the human person)
Ljubav
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Božje milosrÄe kao temelj djelatne ljubavi Crkve
Charity diaconia of the Church is not an accidental involvement but belongs to its fundamental missions. This thesis can be supported in many ways. The author of this article finds the source of the obligation of Christians and the whole Church community to charity service in the nature of God. For Christians God is Love (1 John 4, 8.16). Even though some other names can be found, (Jahwe, Elohim, Adonai), his principal name that encapsulates all other ones is Love. Simultaneously, God which is Love showed his merciful nature (misericordiae vultus) in the course of salvation. He did it in a historical, visible and optimal way through his Son, Jesus Christ through the embodied Godās Son, Jesus Christ, who loved the mankind so much that he sacrificed his life for us, being tortured and killed at the cross. This selfless love laid the foundations for the Church, which, in essence, is a community of loving human and Godās beings. Those who do not love, even though they joined the Church through baptism, technically speaking, do not belong to the Church since love is a real not a formal sign of belonging to Christās disciples (cf. John 13, 35). Therefore, charitable activity is a significant dimension of the Churchās mission as it is through charity that the Church shows the merciful nature of its Saviour. A question that needs to be addressed may be expressed as follows: in what way the image of God, who is love, implies an involvement in charity of an individual and the Church? An answer may be found in the Bible, writings of the Church Fathers of and the documents of Magisterium Ecclesiae and especially the teachings of Pope Benedict XVI and Pope Francis.Dobrotvorna dijakonija Crkve nije tek sluÄajna ukljuÄenost, veÄ spada u njeno temeljno poslanje. Ova teza može se podržati na viÅ”e naÄina. Autor ovoga Älanka pronalazi izvor obveze krÅ”Äana i Äitave crkvene zajednice prema dobrotvornom služenju u Božjoj prirodi. Za krÅ”Äane Bog je Ljubav (1 Iv 4, 8.16). Iako se mogu naÄi i neka druga imena (Jahwe, Elohim, Adonai), njegovo glavno ime koje obuhvaÄa sva druga jest Ljubav. Istodobno, Bog koji je Ljubav pokazao je svoju milosrdno lice (misericordiae vultus) u povijesti spasenja. UÄinio je to na povijesni, vidljiv i optimalan naÄin po svome Sinu, Isusu Kristu, utjelovljenom Božjem Sinu, koji je toliko ljubio ÄovjeÄanstvo da je za nas žrtvovao svoj život, muÄen i ubijen na križu. Ta nesebiÄna ljubav postavila je temelje Crkvi koja je u svojoj biti zajednica ljubavi ljudskih i Božjih biÄa. Oni koji ne ljube, iako su krÅ”tenjem pridruženi Crkvi, tehniÄki gledano, ne pripadaju Crkvi buduÄi da je ljubav stvarni, a ne formalni znak pripadnosti Kristovim uÄenicima (usp. Iv, 13, 35). Stoga je karitativni rad znaÄajna dimenzija crkvenog poslanja, jer upravo kroz djelotvornu ljubav Crkva pokazuje milosrdno lice svoga Spasitelja. Pitanje na koje je potrebno odgovoriti može se postaviti na sljedeÄi naÄin: na koji naÄin slika Božja, koji je ljubav, podrazumijeva ukljuÄenost pojedinca i Crkve u dobrotvorni rad? Odgovor se može pronaÄi u Bibliji, u spisima crkvenih otaca i dokumentima Magisterium Ecclesiae, a posebno u uÄenju pape Benedikta XVI. i pape Franje
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