Toma Akvinski o odnosu dobra i zla u stvorenome svijetu

Autor: Anto Gavrić, Maja Herman Duvel
Rok vydání: 2021
Předmět:
Zdroj: Filozofska istraživanja
Volume 41
Issue 2
ISSN: 1848-2309
0351-4706
DOI: 10.21464/fi41212
Popis: Cilj je ovoga rada pokazati da Toma Akvinski problem zla promišlja ne samo kao pitanje zla u njemu samome nego i u puno širem kontekstu Božjeg stvarateljskog djela i providnosnog upravljanja te na taj način dokazuje da činjenica postojanja zla u svijetu nije održiv argument protiv Božjeg postojanja. Naime, za Tomu Akvinskog zlo nije nešto, nekakvo biće sa svojom biti i naravi, nego je ono lišenost dobra, nedostatak onoga dobra koje je neko biće po naravi dužno imati. Zlo ima dobro za svoj subjekt, objekt i uzrok, a može na koncu imati i dobro kao svoj učinak. Takva potpuna uronjenost i ovisnost zla o dobru kazuje da je ontološki status zla s jedne strane realan, a s druge strane da nije apsolutan. Zlo ne može postojati od sebe, po sebi i za sebe. Ono je pod svakim vidom podređeno dobru. Takav statuszla postaje još očitiji u Akvinčevu osvrtu na odnos zla i apsolutnog dobra koje je Bog. Bog je onaj koji jest u apsolutnom smislu, a zlo postoji samo u odnosu na dobro koje je Božje stvorenje. Propadanje stvari je tek posljedica Božjeg stvaranja dobrog svijeta u kojemu postoje bića koja mogu biti deficijentna u dobru, što ona ponekad i jesu. To znači da Bog ne želi zlo, nego ga na neki način dopušta dok sve providnosno upravlja k dobru koje je on sam. Naime, Bog je toliko svemoguć da dopuštajući zlo može ostvariti i veća i brojnija dobra. U djelu Božjega upravljanja svijetom čovjek zauzima posebno mjesto jer je sposoban za osobni odnos s Bogom. No čovjek se slobodnom voljom može i odmetnuti od poretka i pravila koji ga vodi sjedinjenju s njegovim krajnjim dobrom koje je Bog. Takav čin se naziva moralno zlo krivnje ili grijeh. Toma Akvinski primjer i uzor pobjede dobra nad zlom nalazi u liku pravednog i nevinog Joba koji je, upravo zahvaljujući iskustvu strahovitoga zla, shvatio da Bog beskrajno transcendira ljudsku spoznaju, bitak i moć, te da bi svako pripisivanje zla Bogu bilo ludost, a svako nijekanje Božjega postojanja zbog zla koje ga je zadesilo bezumlje. Job je shvatio da Božja pravednost i logos vladaju svime i da je konačna pobjeda dobra sigurna.
This paper aims to show that Thomas Aquinas consider the problem of evil, not only as a question of evil in itself, but in the much broader context of God’s work of creation and providential government, and thus proves that the existence of evil in the world is not a viable argument against God’s existence. For Thomas Aquinas, evil is not something, some being with its essence and nature, but it is the lack (or privation) of a good that should by nature be present in a being. Evil has good as its subject, object, and cause, and may ultimately have good as its effect. Such complete immersion and dependence of evil on good says that evil’s ontological status is real, but not absolute. Evil cannot exist from itself, by itself and for itself. It is in every way subordinated to the good. Such a status of evil becomes even more apparent in Aquinas’ view of the relation between evil and the absolute good that is God. God is the one who exists in the absolute sense, and evil exists only in relation to the good that is God’s creation. The decay of things is only a consequence of God creating a good world in which some beings may be deficient in good, which they sometimes are. This means that God does not want evil, but in a way allows it while providentially governing everything to the good that he is. God is so omnipotent that by allowing evil he can accomplish even greater and more numerous goods. In the work of God’s governing over the world, man occupies a special place because he is capable of a personal relationship with God. But man can also voluntarily deviate from the order and rules that lead him to union with his ultimate good which is God. Such an act is called the moral evil of guilt or sin. Thomas Aquinas finds the example and model of the victory of good over evil in the character of the righteous and innocent Job, who, thanks to the experience of a terrible evil, has realised that God infinitely transcends human cognition, being and power, and that any attribution of evil to God would be foolishness, that every denial of God’s existence because of the evil that befell him would be insane. Job realised that God’s righteousness and logos rule everything and that the ultimate victory of good is certain.
Databáze: OpenAIRE
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