RPBF - Faculty of Orthodox Theology Repository University of Belgrade
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Non-Marital Unions: Canonical Perspective
No full textУ другој половини XX века у порасту је број ванбрачних заједница. Истовремено се смањује интересовање младих за брак као традиционалан облик животног саживљавања. Црква покушава да успостави дијалог са савременим човеком и његовом измењеном интимном и социјалном праксом. Очигледна је потреба да обновљеним богословским процењивањем Црква превреднује свој однос према ванбрачним заједницама као до сада недовољно канонски и пастирски промишљеним искуством.Rate of non-marital unions was increased in the second half of the 20th century. Simultaneously, interest for traditional marriage was decreased. Church is trying to establish the dialogue with contemporary man in his modified intimacy and social practice. It's obvious there is a necessity to reassess Church's attitude toward non-marital unions as insufficiently canonically and theologically deliberated experience
The Problem of the Identity of Covenant Community in Paul’s Epistles to the Galatians and the Romans
No full textThe identity of the New Israel, most comprehensively and most consistently formulated in the Epistles to the Galatians and the Romans and expressed through the ethos, eccle- sial attitude as well as social responsibility of the church members, has undergone sev- eral phases of reception in the post-pauline period during the end of 1st and the first half of the 2nd century A.D. The identity determinants found in the writings of Apostle Paul strongly influence the formation of christian ethos nowadays and, as such, essentially de- termine the relation of the Christians towards the society in which they live and whose values they share. Furthermore, especially in the context of the already advanced pro- cess of globalization and striving for global legal and socio-structural uniformity, the an- alyzed notions allow the Church to preserve its own identity and recognize its respon- sibility for every individual as well as for the community she establishes in the modern society
Anaphora: Exaltation or Offertory?
No full textСмисао, као и значење појмова узношење (анафора ἀναφορά) и приношење (просфора προσφορά), али и других литургијских термина (предложење - πρόθεσις, проскомидија προσκομιδή, па и евхаристија εὐχαριστία), заступљених у евхаристијским литургијама источне литургијске породице, и даље је вредно истраживања. Циљ овога рада је покушај сагледавања различитих аспеката истог догађаја који се дешава у Анафори, без обзира на њену структуру. Иако видно неистакнут моменат који би указивао на Вазнесење (асцендентна епиклеза), у Византијским Литургијама се истицањем десцендентне епиклезе не оставља простор за рашчлањавање догађаја из икономије спасења, јер је сада Христос исти и Васкрсли, и који се вазнео на Небо, и којим се верни причешћују. Јасним истицањем да се претварање светих Дарова врши силом и дејством Светога Духа истовремено се означава и Васкрсење и Вазнесење и Педесетница.The meaning, as well as the significance of notions exaltation (anaphora - ἀναφορά) and offertory (prosphora προσφορά), along with other liturgical terms (placement πρόθεσις, proscomidion προσκομιδή, even the Eucharist - εὐχαριστία), represented in the Eucharistic liturgies of the Eastern liturgical families, is still worth studying. The aim of this paper reflects an attempt to perceive different aspects of the same event that takes place in Anaphora, regardless of its structure. Although strikingly undistinguished moment that would suggest Ascension (ascendent epiclesis), highlighting descendent epiclesis in the Byzantine liturgy leaves no room for parsing events from the Economy of Salvation, because Christ is now the same, the Risen one, and Who ascended to heaven, and Whom the faithful receive in the Holly Communion. Clear emphasis, that the conversion of the Holy Gifts is done by the power and action of the Holy Spirit, at the same time marks the Resurrection and the Ascension and Pentecost
Ὁ διάλογος τῆς ἐκκλησιαστικῆς ποιμαντικῆς μέ τήν ψυχολογία καί ψυχιατρική ἐπιστήμη ὡς ἔκφραση διακονίας τῆς ζωῆς τοῦ ἀνθρώπου
No full textThis paper investigates the relationship between mental health and pastoral care in the Church. The principal goal is to indicate the area of dialogue and cooperation between pastoral theology / pastoral psychology and psychology and psychiatry, an area most noteworthy. Furthermore, the importance of the preservation of boundaries between scientific disciplines is emphasized as a key prequirement for a successful dialogue.Ἡ ἐργασία ἀσχολεῖται μέ τή σχέση τῆς ψυχικῆς ὑγείας μέ τήν ποιμαντική διακονία τῆς Ἐκκλησίας. Βασικός σκοπός τῆς μελέτης εἶναι ἡ ἀπόδειξη τοῦ ἀξιόλογου περιθώριου πού ἔχει ὁ διάλογος και ἡ συνεργασία τῆς ποιμαντικῆς θεολογίας μέ τήν ψυχολογία καί ψυχιατρική ἐνῶ παράλληλα τονίζεται ἡ σημασία τῆς διαφύλαξης τῶν ὁρίων κάθε ἐπιστήμης ὡς βασική προϋπόθεση γιά ἕνα ἀποτελεσματικό διάλογο
Fundamentalist Tendencies in the Encyclical Quanta Cura
No full textRad je posvećen ispitivanju mogućnosti primene kategorije fundamentalizma na neke dokumente magisterijuma (organa učiteljstva) Rimokatoličke crkve. Preispituju se teološke pretpostavke učiteljstva pape Pija IX (1846-1878), prvenstveno njegove enciklike Quanta cura, koja u vidu dodatka sadrži Syllabus errorum, listu 80 zabluda filozofskih pravaca, liberalističke i komunističke ideologije, kao i novog društvenog poretka, koji se formirao. U radu se polazi od hipoteze da ideološke pretpostavke analiziranog dokumenta, iako same po sebi nisu fundamentalističke, jer nisu imale sociološku artikulaciju, mogu predstavljati čvrsti, postojani i realni podsticaj na fundamentalizam, čime se ukazuje na univerzalnost i aktuelnost problema verskog fundamentalizma.This paper examines the possibilities of applying categories of fundamentalism to some documents of the magisterium of the Roman Catholic Church. It re-examines the theological assumptions of Pope Pius IX (1846-1878), primarily his encyclical Quanta Cura, which contains the annex Syllabus Errorum, a list of misconceptions of 80 philosophical directions, liberal and communistic ideology, as well as the new social order, which had been formed. The paper proposes a hypothesis that the ideological assumptions of the analyzed document, although not fundamentalist per se, as they did not have a social articulation, can be interpreted as firm, unwavering, and real incitement to fundamentalism. Thus, it directly indicates the universal and current nature of the problem of religious fundamentalism
Bread and Wine as Eucharistic Sacrifice
No full textУпркос актуелним научним претпоставкама, које, хронолошки посматрано,и даље настоје да препознају изворни тренутак или чин предлагања приноса, очигледно је да није могуће замислити човеково бивствовање без жртвоприношења...Despite actual scientific presumption which, chronologically observing, still assuming to recognize an initial “moment” or “act” of a proposed offering, it is obvious that it is impossible to think about a man without an act of sacrifice. Godlike human being is, above anything else, a creature who sacrifices. Therefore, it is not surprising fact that among the most common sacrificial offerings of the human kind it has been always bread and wine, as basic symbols of human body structure, i.e. his life preservation manner. The finishing element of almost every sacrificial offering is presented at eating. In the history of human kind there were not even one civilization who in process of - making bread and wine, eating, as well as in other forms of worldly being, did not see the parallel dimension of worldly existence – physiological and sacred rite. Therefore the bread, either leavened or unleavened, and the wine, mostly red one, are shown as the most representative first fruits of human, which is said in images of its body and blood, or on the other side, widely thinking, pretreatments of total substance. The worshiping act of the old Israel was not much different from commonly known religious life of man. But again, one of the most dominant functions in the worshiping life of the Jews was the sacrificing of bread and wine. Temporary character of the Old Testament reached its end at the moment when it’s sacrificial offering orientation definitely immersed in empty formalism and gave priority to the appearances detrimentally to essential designation of holy genus – hypocrisy of proclamation of faith in Truly God. By the incarnation of the Only Begotten Sun as the Heavenly Bread and the Vine of the Immortality has been announced a completely new level of being of the all-created beings. Bread, wine and eating have been noted as sacred characters and expressions of the Great Mystery of Godliness (IJὸ ȝυıIJήρȚοȞ), by the Jesus Christ. By gathering the apostles at festal..
Holy Tradition in Theology of Yves Congar
No full textIn this study, we tried to present basic but representative outlines of the theology of tradition of the Roman Catholic theologians Yves Congar, who had immense impact on the Second Vatican Council, with his monographs and personal presence as an expert. This very issue of the relationship of the Holy Tradition and traditions is one of the most important research fields for the future cardinal. The formation of the theological oeuvre was caused by ecumenical and internal need of his Church for biblical, patristic and Council-related Catholic position on the issue. In these facts and in the imposed urgency we also find reasons of certain imprecision, vagueness and excessive highlighting of certain points of the triad comprising of the Scripture – Tradition – Church
Patriarch Peter III of Antioch (1052-1056) and the Church Crisis of 1054
No full textDuring the Church crisis in the middle of the 11th century, which divided the Christian world, the Patriarch Peter III of Antioch (1052-1056) found himself in the role of an intermediary between eastern and western Christiandom. This paper examines relationships between the Patriarch Peter III of Antioch with the Churches of Constantinople and Rome. It aims to provide an analysis of the theological argumentation presented in his epistles to prominent Eastern and Western bishops
The Patriarchate of Constantinople and the Orthodox Diaspora in the 20th Century: Polemics Around the Creation of an Exarchate of the Russian Orthodox Churches in Western Europe
No full textВ статье рассматриваются исторические обстоятельства создания Экзархата православных русских церквей под юрисдикцией Константинопольского патриархата в Западной Европе в 1931 г. Данное событие оказалось одним из переломных в истории православного рассеяния в XX в. На примере этого события были рассмотрены и проанализированы две экклезиологические концепции, касающиеся того, какую роль участники дискуссии отводят Константинопольскому патриархату в православной диаспоре. Первая концепция состоит в том, что только Константинопольский патриархат имеет право юрисдикции над православной диаспорой, в то время как вторая концепция такую необходимость отвергает, подчеркивая, что юрисдикцию над своими православными диаспорами должны иметь национальные Церкви. Противоборство этих концепций стало характерной чертой в истории Православной Церкви в XX в.The author considers the historical circumstances of the creation of the Exarchate of the Russian Orthodox Churches under the jurisdiction of the Patriarchate of Constantinople in Western Europe in 1931. This event was a crucial one for the fates of the Orthodox Diaspora in the 20th century. It exemplified two ecclesiological concepts bearing on the role of the Patriarchate of Constantinople in the Orthodox Diaspora ascribed to it by the participants of the discussion. The first of these concepts maintains that only the patriarchate of Constantinople has the right of jurisdiction over the Orthodox Diaspora, while the second one rules this necessity out and emphatically states that the jurisdiction over their respective Diasporas should be exercised by the national Churches. The opposition of these two concepts has become a characteristic trait of the Orthodox history in the 20th century
Towards the Sacral Orthographic Norm Capital Letter Wiriting in Strictly Scientific Substyle of Religious Style: Examples from the Texts in Serbian and English Languages
No full textOvaj rad bavi se pitanjima odstupanja ortografske norme u sakralnim tekstovima od standardne pravopisne norme srpskog i engleskog jezika u pojedinim slučajevima upotrebe velikog slova pri pisanju određenih zajedničkih imenica, zamenica, činova svetosti, titula sveštenih lica, eklisionima, ikonima, i sl. Cilj ove analize je da se sagledavanjem i utvrđivanjem tipologije odstupanja pristupi, teorijski i praktično, uspostavljanju ortografske norme u teološkim naučnim tekstovima. Analiza
tekstova strogo naučnog podstila religijskog stila izvršena je komparativnim pristupom i metodom. Odstupanje od ortografske norme ali i nedoslednosti kada je u pitanju upotreba velikog slova u pisanju izvesnih reči u većoj meri zastupljeni su u srpskom jeziku nego što je to slučaj u engleskom.
Međutim, odluka o upotrebi velikog slova koja odstupa od opštejezičke pravopisne norme je i stvar ličnog autorovog opredeljenja i izraza.The essay deals with the issues of the orthographic deviation in sacred writings from the standard orthographic norm in Serbian and English languages considering the use of uppercase letters in common nouns, pronouns, religious honorifics, names of icons (iconyms) and names of churches (ecclesionyms), etc. The aim of this analysis is to propose the orthographic norm for theological scientific works by determining the cases of this deviation. The comparative method has been applied in analyzing of the texts belonging to the strictly scientific substyle of the religious style.
There is a specific use of uppercase letter writing in theological texts which does not comply fully with the orthographic norm. There is certain inconsistency in applying uppercase letters in the theological scientific works in both Serbian and English languages. It concerns the use of uppercase letters in writing certain common nouns, pronouns (not only personal, but also possessive, demonstrative and relative pronouns relating to Christ, Mother of God and the Holy Trinity), theonyms, attributes in the names of saints, church ranks, ecclesionyms, iconyms, names of administrative church units, names of the members of different religions.
The cases of the deviation from the orthographic norm, as well as of the inconsistency in the use of uppercase letters in writing of certain words occur more frequently in Serbian than in English language. The use of uppercase letters is conditional, i.e. it is influenced by the author's perspective towards the problem he deals with and the connotative dimension. The uppercase letter marking is facultative and even in the strictly scientific works of theology it can be applied as means of expressing emotion and personal attitude