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Christian Understanding of Death and the Problem of Euthanasia: Contribution of the International Commission for Anglican-Orthodox Theological Dialogue (ICAOTD) 2016-2019: Synoptic Overview
No full textАутор презентује рад Међународне комисије за англиканско-православни теолошки дијалог (ИЦАОТД) из друге, практичко-апликативне, фазе њеног ангажовања у пољу хришћанске антропологије. Из пет главних области питања што их у тој фази Комисија адресује, преко хришћански конципиране биоетике (ослоњене на договорена начела хришћанске антропологије), Комисија је прво издвојила два: питање еутаназије и питање природне средине. На основу увида у рад Комисије из периода 2016-2019, аутор излаже преглед основних доприноса изнетих током расправа о хришћанском схватању смрти у вези са проблемом еутаназије. Током пленарних дискусија о стручним саопштењима презентованим са обе стране (нарочито на скупу у Малти 2017), Комисија је поставила и руководна начела за оријентацију и вредновање поводом сложеног и осетљивог проблема еутаназије, и, поводом не сасвим сагледивих последица напретка биотехнологије и савремене науке. Поред осталог, Комисија је заузела становиште да феномен "еутаназије" - уколико се колоквијално интерпретира као потпомогнуто самоубијање - треба пажљиво разликовати од приступа какав је потпомогнуто умирање (нпр. у смислу палијативне и хосписне неге, и слично), и, разликовати од етоса доброг умирања у хришћанском смислу, а на основу духовног расуђивања утемељеног разуђеним и целовитим црквеним схватањем умирања, смрти и смртности. У догледно време, Комисија ће усвојити Договорену изјаву о добром умирању, а поводом питања еутаназије.The author presents the work of the International Commission for AnglicanOrthodox Theological Dialogue (ICAOTD) regarding its second, practical-applicative phase of engagement in the field of Christian anthropology. From the set of five main areas of questions, which are to be thematized in this phase, according to a Christian conceptualization of bioethics, based in agreed principles of Christian anthropology, the Commission first chose two: the question of euthanasia and the question of natural environment. The author offers a synoptic overview of basic results brought out so far, during the 2016-2019 process of discussions about the Christian understanding of death related to the problem of "euthanasia". During plenary discussions about the expert papers presented from both sides (especially in Malta 2017) the Commission also endorsed guiding principles for orientation and evaluation in regard to the complex and sensitive problem induced by the growing acceptability of the practice of euthanasia, and, also in regard to the not entirely predictable consequences of the advances of biotechnology and modern science. Amongst other things, the Commission holds the position that euthanasia, if colloquially interpreted as "assisted suicide", needs to be carefully distinguished from approaches such as assisted dying in general (viz. palliative and hospice care etc), and especially from the ethos of dying well in a re-actualized traditional Christian sense: based on spiritual discernment grounded through a comprehensive as much as holistic ecclesial understanding of dying, death and mortality. In due time, the Commission will endorse an Agreed statement on dying well, viz. euthanasia
Prioritizing the Synchronic Approach to the Johannine Son of Man: John 1,51 as a Case Study
No full textBy noting the absence of the interaction between historical and literary analysis in the exegesis of the Johannine Son of Man, this study proposes prioritizing synchronic approach. When the methodological weaknesses of the historical-critical analysis in reaching a consistent explanation of the Johannine Son of Man is highlighted, its tendency to seek a common denominator within the complex Son of Man debate is noted. Along those lines, it is suggested that the Gospel narrative should take over that role. After considering the hermeneutical implications of such a move, the example of verse 1,51 is presented as a case study
Die Geschichte der serbischen neutestamentlichen Wissenschaft
No full textDie Geschichte dessen, was hier „serbische neutestamentliche Wissenschaft“ genannt wird, ist primär an die Entwicklung der theologischen Bildung im institutionellen Rahmen der Serbischen Orthodoxen Kirche bzw. an vorwiegend orthodox geprägte Institutionen der serbischen Gesellschaft gebunden
Missiological Dimensions of Philosophy: St Paul, the Greek Philosophers and contact-point making (Acts 17:16-34)
No full textThis study demonstrates how and with what aim philosophy is received into the missionary activities of the apostles Paul and Luke as regards the Areopagitica in Acts 17. By an ingenious utilization of Greco-Roman learning and paideia, generally, and philosophy, particularly, Lukan Paul offers a context oriented cross-cultural model of preaching the kerygmatic word as of evangelization. A model for the inculturation of the power and meanings of the Gospel message is offered. In this a significant function is allocated to disciplined mindful reasoning, viz. philosophy. The author demonstrates the special ways in which contact-points are made, and common ground established, between the apostle Paul and Athenian philosophers. This allows him to observe that philosophy is endorsed by the primordial Church: both (a) as a dialectical (critical analytical) and rhetorical (persuasive oratorical) science-skill of addressing significant intellectual others and (b) as a faith-friendly mode of the Christian’s practice of philosophy. The author infers a number of conclusions regarding the substantial role that philosophy acquires within the early Church. Moreover, the Christian endorsement of philosophy as a missionary tool has its grounding in the apostolic Church and, consequentially, it has its grounding in the New Testament. In this way philosophy, utilized and re-functionalized by the apostles Paul and Luke themselves, in its special way, participates in the “authoritative establishment of tradition by means of apostolic origin”. The missionary model laid-out in Acts 17:16-34 has lasting value and needs to be continuously re-actualized: the same follows suit for a faith-conducive practice of philosophy
Theology and Environmental Problem
No full textЕколошки проблем прети да уништи читаву творевину Божију, док је суштински проблем теологије управо смрт и пропадљивост. Ми теолози се обично бавимо проблемом зла у свету у етичком контексту, заборављајући често да највеће зло које може учинити човек јесте да уништи живот, тј. да уништи Божију творевину. Да бисмо, међутим, могли да сузбијемо проблем уништавања природе, потребно је најпре да истражимо корене проблема којег називамо еколошки проблем. Тачније, потребно је да направимо правилну дијагнозу болести која се зове еколошки проблем да бисмо потом могли да приступимо терапији, тј. лечењу истог. Аутор одговара на питање: где су корени еколошке кризе и која је адекватна њена терапија?The environmental problem threatens to destroy the whole creation of God, and the essential problem of theology is death and decay. We theologians usually deal with the problem of evil in the world in the ethical context, often forgetting that the greatest evil that can be done by man is to destroy life, i.e. to destroy the creation of God. However, in order to suppress the problem of the destruction of nature, we must first explore the roots of the problem we call the environmental problem. More precisely, we need to make a proper diagnosis of a disease called an environmental problem so that we can then begin with the therapy, i.e. treating it. The author answers the question: where are the roots of the ecological crisis and what is its adequate therapy
Ancient Greek as a Language for Specific Purposes in Education of Teachers of Theology
No full textОсновни циљ рада представља унапређење наставе старогрчког језика кроз побољшање студијских програма. Окосницу рада чини анализа постојећих студијских програма старогрчког језика за студенте Православног богословског факултета Универзитета у Београду, будуће вероучитеље, истицањем значаја познавања теолошке терминологије. Одабрани пример представља термин икона (гр. еἰцώн [икóн] - "лик"). При филолошкој анализи примењују се дескриптивна, историјско-компаративна и контрастивна метода, уз неопходну методу семантичке анализе, ради расветљавања идејног садржаја термина. Један закључак показује да познавање терминолошких парадигми грчког језика код студената побуђује и развија стваралачку моћ повезивања и схватања свеобухватности идејâ које новозаветна мисао доноси, а које су позвани да пренесу ученицима. Други закључак показује како језичка анализа и разумевање новозаветних поглавља на језику оригинала ствара изузетно важан осећај блискости са језичким изразом из времена сâмога Господа Исуса Христа и апостолâ. Дакле, рад треба да покаже вишеструку важност и значај познавања језика теолошке струке за стручну оспособљеност вероучитељâ, како би, кроз унапређење студијских програма старогрчког језика струке, будући вероучитељи, с једне стране, премостили сопствену временску удаљеност од изворника, а, са друге стране, стекли увид у пун лик и изворно зрачење хришћанских порука које су позвани да преносе младим нараштајима.The main goal of the paper is to improve the teaching of the Ancient Greek Language through the improvement of the core course syllabuses. The paper focuses on an analysis of the existing syllabuses for the Ancient Greek Language for students of the Faculty of Orthodox Theology of the University of Belgrade, future teachers of theology, by emphasizing the importance of knowing theological terminology. The selected example is the term "ikona" (gr. eἰcώn [ikón] - "image"). Descriptive, historical-comparative and contrastive methods were used in our philological analysis, including the necessary method of semantic analysis, in order to clarify the conceptual content of the term. The first hypothesis, based on the author's experience in teaching Ancient Greek, is that the knowledge of terminological paradigms of the Greek language stimulates and develops students' creative power to make correlations and to understand the comprehensiveness of the ideas contained in the New Testament, the ideas that one day they will have to convey to their own students. The second hypothesis is that language analysis and understanding the chapters of the New Testament in its original language create a very important feeling of closeness and familiarity with the language expression of the time of Our Lord Jesus Christ and his apostles. The paper aims to demonstrate the importance and significance of knowing professional theological language and terminology in Ancient Greek for developing theology students' professional competencies. By improving the Ancient Greek course syllabus, future theology teachers would not only bridge the time distance between them and the original source, but would also gain a deeper insight into the comprehensive content and original meaning of Christian messages that they will convey to future young generations one day
“Lazarus, come out!”: Exegetical- Homiletic Reflections on the Overcoming of Death in John 11, 1–46
No full textАутор подузима егзегетичко-омилитичко тумачење наратива о Лазару Витанијском. Уочавање, анализу и разумевање битних аспеката тог одељка из Еванђеља по Јовану Гл. 11 омогућује примена комбинованог егзегетичког метода четири значења (подржаног имплементацијом интертекстуалног и интертестаментарног контекстуалног приступа), као и претпостављање евхаристијског телоса који, према једној од магистрала отачког богословља, одређује конституцију новог Ираиља (Цркве) у Исусу Христу. Након низа егзегетичких разматрања аутор издваја четири главне поруке које презентује тумачењем Јн. 11, 1–46 и 12, 1–3. Прво, радикално покајање и исповедање вере у љубави да Исус јесте Христос, Син Божији, отвара божанско дејство Исуса у прилог обновљења како људског бића тако људске заједнице. Друго, циљ делатности Исуса јесте да исцели и сабере народ Божији, у заметку као нови Израиљ, и да своје овце заокружи у заједницу око себе као Пастира који чува, објављује и врши вољу Оца. Треће, евхаристијски карактер новоуспостављане – новозаветне – заједнице битно је обележен благодарственим сабрањем верних у обеднообредном служењу Исусу као Сину Божијем, Спаситељу. Четврто, аутор показује како Јован даје да уочимо три битна вида Исуса као личности: 1. Он је Бог — Исус није само Човек: у Јн. 11, 17–27 Исус полаже једно обећање које може испунити само прави Бог; 2. Он је Човек — Исус није само Бог: у Јн. 11, 27–38 Исус даје једно утешење које може извршити само прави Човек; 3. Исус није само Бог, Исус није само Човек, Он је — Богочовек: у Јн. 11, 38–44 и Јн. 12, 1–3 Исус даје једно (пред)испуњење обећања: то да смо деца Божија (Јн. 1, 12; 10, 34) која ће (вршећи вољу Оца у Сину) бити изузета смрти сабирајући се око Сина Божијег у Царству Очеве славе. У том есхатолошком правцу, првенствено типолошко-анагошки, аутор разумева и тумачи смисао поруке наратива о Лазару.The author undertakes an exegetic-homiletic interpretation of the narrative about Lazarus according to the Gospel of John. The identification, analysis and understanding of crucial aspects of the section under consideration is enabled by the application of the combined exegetical method of four senses deposited in the NT text (verbal- historical, allegorical-typological, moral-tropological, and anagogical-spiritual), aided by an implementation of an intertextual and intertestamental contextual approach, and, by the presupposition that it is the Eucharistic telōs, ultimately, that determines the constitution of the New Israel (as the Church) in Jesus as Christ, eschatologically regarded (Rev. 4, 9; 7, 12). The Eucharistic telōs is presupposed according to one of the magisterial lines of reading the NT as given by the tradition of the Orthodox church fathers. After a series of exegetical reflections (intoned existentially and spiritually) the author presents four special messages of the respective section, viz. Јn. 11, 1–46 and 12, 1–3. Firstly, radical repentance and confession of faith in love stating that Jesus is the Christ, and Son of the living God, opens Jesus’ divine action which restores the human person and human community. Secondly, the goal of Jesus’ activity is to call, gather and cure the people of God, the New Israel, and to embrace his sheep around himself as the Sheppard who keeps, proclaims and implements the will of his Father. Thirdly, the Eucharistic character of the newly established community is implied by the gathering of the faithful in a thanksgiving service (eucharistia) to Jesus as the Son of God and Saviour. This is conducted through the supper in Bethany as well, symbolizing (albeit in rudimentary form) the Eucharist. Fourthly, the author demonstrates how John allows us to discern three essential aspects of Jesus as a person: (1) He is God — Jesus is not a Man only: in Jn. 11, 17–27 Jesus lays-out a promise which only real God can fulfil; (2) He is Man — Jesus is not only God, he is equally Man: in Jn. 11, 27–38 Jesus offers a consolation which only a real Man (human) can extend; (3) Jesus is not only God, Jesus is not only Man, he is equally — God-man: in Jn. 11, 38–44 (and Jn. 12, 1–3) Jesus gives a (fore) fulfilment of a crucial promise: that we are the children of God (who will be) exempt from death in and by gathering around the Lord Jesus as of the Kingdom of the Father’s glory. It is in this eschatological direction (primarily by the usage of typological and anagogical interpretation) that the author endeavours to understand the meaning of the message given in the narrative about Lazarus
Aspects of the Transformation in the First Sign of Jesus Christ (John 2:1-11)
No full textU ovome radu istražuju se načini uočavanja aspekata transformacije vode u vino u prvom znamenju Isusa Krista u Ivanovu evanđelju (2,1-11). Traženi aspekti izvode se iz događaja transformacije kao primarno pripovijedanog, pri čemu se istodobno argumentira doprinos novije literarne kritike u povijesnom razvoju egzegetskih disciplina. Predložena studija također ukazuje na metodološke okvire u kojima se traženi aspekti uočavaju pomoću različitih subdisciplina i obrađuje mogućnosti njihove efektne eklezijalne primjene.The article studies ways of spotting aspects of the transformation of water into wine in the first sign of Jesus Christ in the Gospel of John (2:1-11). Those aspects are deduced from the event of transformation as a primarily narrative event whose analysis takes into account the contribution of newer literary critique in the historical development of exegetical disciplines. The study also points out the methodological framework within which the aforementioned aspects are identified through various sub-disciplines and the possibility of their effective ecclesiastical application is analyse
Fundamentalističke tendencije u Pravoslavnoj biblijskoj znanosti. Neki primjeri i hermeneutička zapažanja
No full textThe article deals with the topic of fundamentalist approach to the biblical texts within-the Orthodox biblical scholarship. After a brief description of the fundamentalist approach to the Bible and an attempt to question them from the point of view of the concept of Christian Scripture and contemporary epistemology based on the interpretative structure of knowledge, author briefly points to the strangeness of the fundamentalist approach to the Orthodox theological tradition. The fundamentalist readings of the Bible inspire or follow tendencies within the Orthodox Church, such as anti-intellectualism, anti-ecumenism, and a specific call to spiritual revival. One possible answer to the dominance of these phenomena in the Church is the promotion of the historical-critical method in interpreting the Bible on the Orthodox educational institutions, as well as insisting on a scientific-critical discourse in the context of the present time. The fundamentalist approach should be seen as a challenge, but also as an invitation to dialogue. Given the dialogic structure of interpretation, there is no reason to replace fundamentalist approach with another type of fundamentalism. The Church is a space that encompasses different expressions and phenomena of faith, but above all it is a space of dialogue and mutual understanding, not exclusion and rejection.U članku se obrađuje tema fundamentalističkog pristupa biblijskim tekstovima u okviru egzegeze pravoslavnog konteksta. Poslije kratkog opisa fundamentalističkih postavaka tumačenja Biblije i pokušaja da ih se dovede u pitanje s gledišta koncepta kršćanskoga Svetog pisma i suvremene epistemologije utemeljene na interpretacijskoj strukturi spoznaje ukratko se ukazuje na stranost fundamentalističkog pristupa pravoslavnoj teološkoj tradiciji. Fundamentalistička čitanja Biblije ili inspiriraju ili pak prate tendencije u okviru pravoslavlja, poput antiintektualizma, antiekumenizma i specifičnog poziva na duhovni preporod. Jedan od načina da se suprotstavi dominaciji takvih pojava u Crkvi jest promoviranje historijsko‑kritičke metode u tumačenju Biblije na pravoslavnim obrazovnim institucijama kao i inzistiranje na znanstvenokritičkom rasuđivanju u kontekstu suvremenog doba. Fundamentalističke zahtjeve treba promatrati kao izazov, ali i kao poziv na dijalog. S obzirom na dijalošku strukturu interpretacije, nema razloga da se na fundamentalističke zahtjeve odgovara drugom vrstom fundamentalizma. Crkva je prostor koji obuhvaća različite izraze i očitovanja vjere, ali je prije svega prostor dijaloga i razumijevanja, a ne isključivanja i odbacivanja
Relationship of Church and State in Anglo-Saxon England in the First Half of the 8th Century: The Case of the King Eadberht (737/738-758) and the Archbishop of Ecgbert (735-766)
No full textУ раду су анализирани доступни историјски извори и достигнућа помоћних историјских наука, како би се одредио однос између црквених великодостојника и владара у англосаксонској Енглеској, у првој половини 8. века. У овом истраживању историјском методологијом биће описан однос Цркве и државе у англосаксонској Енглеској, на примеру Едберта, краља Нортамбрије (737/738–758), и његовог брата Екгберта, првог архиепископа у Јорку (735–766).Eadberht was the king of Northumbria from 737/738 until 758, and his reign was understood and interpreted through the centuries as a return to the imperial desires and hints that the Nortambrian rulers had in the 7th century. On the other hand, the economic development of the northern part of the British Isles was obvious in this period. Although Eadberht had major internal political problems, as several candidates for the position of the ruler were a permanent danger, he confirmed his status in several battles in which he defeated the rivals for the throne and continued to rule independently. In the year of 758, Eadberht abdicated for the benefit of his son and settled down in York, where his brother Ecgbert was Archbishop. This act shows that the prodigious relationship between these two rulers was one of the strongest links in an unbroken chain of close relations between state and Church in the first half of the 8th century. Archbishop Ecgbert died in 766 and was buried in the Cathedral Church in York. During his archbishop service, Ecgbert was seen as a church reformer, but the same continued after his death, as indicated by the creators of the canons and disciplinary provisions for the Anglo-Saxon clergy and the laity who attributed their writings to Ecgbert. It is concluded that Ecgbert was serving the Church in the canonical, dogmatic, pastoral, and exegetical fields. On the other hand, concerning the state, the authorities and Anglo-Saxon society, in general, had the help of his brother, King Eadberht. It was this family relationship that paved the way for the relationship between the Church and the state in Anglo-Saxon England. Thus, a very close relationship between the Archbishop and the King in the later period of the British Isles is proof of the tradition that started in the first half of the 8th century in Northumbria and York. On the other hand, the relationship between Church and state property was established in the earlier period, and in the period when Ecgbert and Eadberht ruled, it is only directed to the family of the ruling house deciding on the property of the Church and the state. One of the best examples for this is family monasteries, headed by a hegumen from the ruling family, who worked with a relative who ruled the areas in which the monastery was. This paper analyzes available historical sources to determine the relationship between clergymenand rulers in Anglo-Saxon England in the first half of the 8th century. The historical methodology in this study will describe the relationship between Church and State in Anglo-Saxon England, on the example of Eadberht, King Northumbria (737/738–758), and his brother Ecgbert, the first Archbishop of York (735–766). An example of the symphony of church and state in Anglo-Saxon England in the first half of the 8th century is the example of Ecgbert and Eadberht, that can serve to understand later historical phenomena in the history of the Church and the state of Western Europe, especially when analyzing the phenomenon of investiture. Thus, the proposed research with its conclusion hypotheses can serve as a first step in the process of analyzing the phenomenon of investiture and its eventual conclusion in the late Middle Ages in Western Europe