scholarly journals Eclesiological Communitarism of Miroslav Volf

2020 ◽  
pp. 127-150
Author(s):  
Valentin Siniy
Keyword(s):  
Interpersonal Relations ◽  
Church Community ◽  
Creative Development ◽  
Miroslav Volf ◽  
The Common ◽  
The One ◽  
The Individual ◽  
Doctrine Of The Church ◽  
The Church ◽  
Church Communities

Abstract: The article analyzes the features of the doctrine of the church of the outstandingProtestant theologian of the early XXI century Miroslav Volf. Volf's understanding of the church as a reality that preceded the emergence of the individual as a Christian means a radical break with liberal Protestant ideas of the church community as created by the voluntary decision of individuals. But Volf does not share the collectivist idea of ​​the church as an organism in which the individual is completely subjugated to the whole. It is established that Volf creates a communitarian model of the church, in which the church community is understood as the unity of diversity. Unity itself has the character of interpersonal relations. Individuals with different charisms in the community interact with each other like the fellowship of the Three in God. Communitarianism in Volf's ecclesiology as a "middle way" between liberal individualism and total collectivism has all the hallmarks of postliberal theological theory. It is proved that Volf's communitarianism became a creative development of Christian personalism of the XX century with its emphasis on the existential freedom of the individual and the importance of interpersonal relations. Volf succeeded in building ecclesiological communitarianism not so much because of his many specific speculations about the organization of church communities, but because of his vision of personalism. Namely, as we noted above, Volf combines the idea of ​​personality as dependent on its relations with other personalities (here he develops Ratzinger's theory) with the vision of personality as an apophatic secret that is higher than all its properties and charisma (here he creatively interprets the theory Zizioulas). Accordingly, a personality that exists in absolute openness to the influences of other personalities on the one hand, and is absolutely unique on the other, makes possible the existence of a communitarian church community. Volf emphasizes that the catholicity (completeness and completeness) of the individual Christian personality is as necessary as the catholicity of the whole church community. The characterization of the individual as a conciliar presupposes not only the traditional ideal of the integrity of all faculties and the charisma of the individual in his intention to communicate with God, but also the vision of the legitimacy of the inner diversity of the individual. The possible complexity of the identity of the individual is almost infinite, and the willingness to accept it in the community - the main feature of Volf's communitarianism. Similarly, every ecclesial community must be ready to accept as Christian all other ecclesial communities, whatever the peculiarities of their identity. It is clear that such an understanding of catholicity is possible only in Protestantism. As Volf rightly points out, Catholicism presupposes that the ecclesial community must be the local embodiment of the common ecclesial identity of the whole structure, and Orthodoxy emphasizes that a separate community is necessarily identical in identity to the common identity of the church through the Eucharist. Volf's communitarianism allows us to describe church communities and their associations as network structures in which all individuals are active actors whose abilities and charisms are important for the constitution of communities.

scholarly journals Pomiędzy tradycją zakonu a tradycją rodu – treści ideowe fasady kościoła Benedyktynek pw. św. Katarzyny w Wilnie

Artifex Novus ◽  
2019 ◽  
pp. 58-75
Author(s):  
Anna Sylwia Czyż
Keyword(s):  
Community Life ◽  
The Family ◽  
History Of ◽  
The Will ◽  
The Common ◽  
Grand Duchy Of Lithuania ◽  
The One ◽  
The Military ◽  
The Church ◽  
Grand Duchy

ABSTRAKT Sprowadzone do Wilna między 1616 a 1618 r. benedyktynki utworzyły niewielką i skromnie uposażoną wspólnotę. Ich sytuacja zmieniła się w 1692 r., kiedy to dzięki bogatym zapisom Feliksa Jana Paca mogły wystawić murowany kościół konsekrowany w 1703 r. Hojność podkomorzego litewskiego nie była przypadkowa, bowiem do wileńskich benedyktynek wstąpiły jego córki Sybilla i Anna, jedyne potomstwo jakie po sobiepozostawił. Z nich szczególne znaczenie dla dziejów klasztoru miała Sybilla (Magdalena) Pacówna, która w 1704 r. została wybrana ksienią. Nie tylko odnowiła ona życie wspólnoty, ale stała się również jedną z najważniejszych postaci ówczesnego Wilna. Po pożarze w 1737 r. Sybilla Pacówna energicznie przystąpiła do odbudowy klasztoru i kościoła, którą kończyła już jej następczyni Joanna Rejtanówna. Wzniesioną wówczas według projektu Jana Krzysztofa Glaubitza fasadę ozdobiono stiukowo-metalową dekoracją o indywidualnie zaplanowanym programie ideowym odwołującym się i do tradycji zakonnej i rodowej – pacowskiej. W fasadzie wyeksponowano ideały związane z życiem benedyktyńskim sytuując je wśród aluzji o konieczności walki na płaszczyźnie ducha i ciała, włączając w militarną symbolikę także konieczność walki z wrogami Kościoła i ojczyzny oraz charakterystyczną dla duchowości benedyktyńskiej pobożność związaną z krzyżem w typie karawaka oraz zOpatrznością Bożą. Jednocześnie przypominano o bogactwie powołań w klasztorze benedyktynek wileńskich przyrównując mniszki do lilii. Porównanie to dzięki obecności w fasadzie herbu Gozdawa (podwójna lilia) oraz powszechnego w XVII i XVIII w. zwyczaju określania Paców „Liliatami” można było odnosić także do ich rodu, w tym do zasłużonej dla klasztoru ksieni Sybilli. Tak mocne wyeksponowanie fundatorów było nie tylko chęciąupamiętnia darczyńców, ale wraz z całym architektonicznym i plastycznym wystrojem świątyni wiązało się z koniecznością stworzenia przeciwwagi dla nowego i prężnie rozwijającego się pod patronatem elity litewskiej klasztoru Wwizytek w Wilnie. Przy tym charakter dekoracji fasady kościoła pw. św. Katarzyny wpisuje się w inne fundacje Paców: kościół pw. św. Teresy i kościół pw. śś. Piotra i Pawła będąc ostatnią ważną inicjatywą artystyczną rodu w stolicy Wielkiego Księstwa Litewskiego. SUMMARY The Benedictines, who had been brought to Vilnius between 1616 and 1618, formed a small and modest community. Thanks to the generous legacy of Feliks Jan Pac, in 1692 their situation changed as they could erect a brick church, which was then consecrated in 1703. The generosity of the Lithuanian chamberlain was not a coincidence; his two daughters, Sybilla and Anna, the only offspring he left, had joined the Benedictine Sisters in Vilnius. Sybilla (Magdalena) Pac, who became an abbess in 1704, was particularly important for the history of the monastery. Not only did she renew the community life, but she also became one of the most important personalities of the then Vilnius. After the fire in 1737 Sybilla Pac vigorously started rebuilding the monastery and the church, which was completed by her successor, Joanna Rejtan. The facade which was then erected after Johann Christoph Glaubitz’s design was adorned with stucco and metal decorations with a perfectly devised ideological programme which referred to the tradition of the order and to the one of the Pac family. The facade presented ideals connected with the Benedictine life, which placed them among the hints of having to fight at the level of spirit and body, incorporating among the military symbols also the need to fight the enemies of the Church and the state, and the typical for the Benedictine spirituality piety connected with the Caravaca cross and the Divine Providence. At the same time, it reminded of the Benedictine vocations comparing nuns to lilies. This comparison, due to the presence of the Gozdawa coat-of-arms (double lilie) and the common nickname of the Pac family in the 17th and 18th cc. “the Liliats”, could also apply to their lineage, including the abbess Sybilla and her services to the monastery. Exposing founders in such an emphatic way was not only the will to immortalise them, but was also, together with the entire architectural and artistic decor of the church, connected with the need to counterbalance the new and dynamicallydeveloping Visitation Monastery in Vilnius. At the same time, the nature of the facade decoration of the Church of St. Catherine is in line with other foundations of the Pac family: St Theresa’s Church and the St Peter and St Paul Church, and was the last significant artistic initiative of the family in thecapital of the Grand Duchy of Lithuania

scholarly journals Religious Aspect of Colonization of Western Siberia

2020 ◽  
pp. 78-82
Author(s):  
K.S. Matytsin
Keyword(s):  
Western Siberia ◽  
Russian Empire ◽  
Old Believers ◽  
The World ◽  
Main Period ◽  
The Russian Empire ◽  
The One ◽  
Doctrine Of The Church ◽  
Religious Reasons ◽  
The Church

The main period of development of new territories of Western Siberia that located outside the borders of the Russian Empire falls on the period from the end of the 18th to the beginning of the 19th centuries. This is due to the Old Believers processes. It was found that the main reasons for the colonization of Western Siberia were: on the one hand, the resumption of repressive policies towards the Old Believers in Altai by the state and the official church, in connection with the transfer of the Kolyvan-Voskresensky factories under the control of the Cabinet; on the other hand, the creation of new dogmatics current of the Old Believers. The latter allowed the Old Believers to reconsider their attitude to historical events, power, and the sacraments of the church. Thus, in the study we identified three interrelated areas ofbespopov's thought: eschatology (the doctrine of the end of the world), ecclesiology (the doctrine of the church), soteriology (the doctrine of salvation). Having established that the confessional composition of the Old Believers, who were the founders of settlements in Western Siberia we came to the conclusion that the development of these territories took place for religious reasons.

scholarly journals Pluralism of ethnic identities as a factor in the formation of parallel Orthodox hierarchical structures in Ukraine

2009 ◽  
pp. 229-240
Author(s):  
A. Babins’kyi
Keyword(s):  
Local Church ◽  
Local Structure ◽  
Mutual Recognition ◽  
Hierarchical Structures ◽  
Local Churches ◽  
Main Principle ◽  
Early Christian ◽  
The Common ◽  
The One ◽  
The Church

Eucharistic ecclesiology (in its universal dimension), which underlies Orthodox ecclesiology, has at its core a communion between the Local Churches. In practice, it manifests itself in the mutual recognition between the various autocephalous and autonomous Churches. The head of a separate Church of the Universal Orthodoxy during the Liturgy commemorates all the leaders of other self-governing Orthodox Churches. Communion through the sacraments also happens between the Churches, namely, unity is manifested through communion in the Eucharist. The teachings of the early Christian author, Ignatius Theophoros, Bishop of Antioch, formed the basis of the local structure of the Church. The main principle of his theology is the unity of all the faithful of a certain territory around his bishop, that is, the common communion of all Christians in the Eucharist, which only the bishop of that territory is entitled to fulfill. The bishop, in turn, is a member of the "universal bishopric" and through it the local church is part of the one universal Church.

scholarly journals The Problem of Democracy against the Background of the Theory of Origin and Authority in the Social Doctrine of the Church Fathers and St. Thomas Aquinas

2020 ◽  
pp. 661-670
Author(s):  
Tomasz Pawlikowski
Keyword(s):  
Catholic Church ◽  
Saint Augustine ◽  
Church Fathers ◽  
Social Doctrine ◽  
The Social ◽  
Democratic System ◽  
The Times ◽  
The One ◽  
Doctrine Of The Church ◽  
The Church

"e modern social doctrine of the Catholic Church supports all of the abovementionedviews with the exception that it treats some of its elements as theso-called “signs of the times” in which the creators of these views lived andwrote. "erefore, we cannot say that they became somehow time-barred. "eyhave entered the tradition of the social doctrine of the Church. Similarly, onecannot reasonably claim that the basic theses of the socio-political theoriesof Saint Augustine or Saint "omas Aquinas are obsolete in philosophical terms.At the most, one can disagree with them or try to correct them. Nevertheless, itseems that there are no better analyses of the nature of authority and its originfrom God. Considering these issues from the perspective of historical applicationsof the theories, especially the one coined by St. "omas, it is impossible notto notice the significant analogies of the reflections of Doctor Angelicus and theidea of a “nobles’ democracy” implemented in the First Polish Republic threehundred years later. It is also difficult to believe that a$er the creation of thescientific community of the Jagiellonian University in the fi$eenth century, theydid not affect the minds of Polish politicians at a time when the foundationsof this democracy were formed. Moreover, it seems that these considerationswere widely applied in the centuries-old process of crystallizing other modernand contemporary democratic system.

scholarly journals СОЦІАЛЬНА ПОЛІТИКА ПРАВОСЛАВНИХ ЦЕРКОВ УКРАЇНИ В КОНТЕКСТІ ДЕРЖАВНОГО УПРАВЛІННЯ

2019 ◽  
Vol 82 (1) ◽  
pp. 58-67
Author(s):  
MARTYSHYN D.,
Keyword(s):  
Social Policy ◽  
Human Life ◽  
Positive Influence ◽  
Modern World ◽  
Professional Activity ◽  
The Social ◽  
Science Philosophy ◽  
The Individual ◽  
Doctrine Of The Church ◽  
The Church

У статті подано виклад сучасних теоретичних засад соціальноїполітики українських православних церков і практичної діяльностірелігійних громад в умовах процесів глобалізації. Показано взаємозв’язоксоціального вчення церкви з державним управлінням, політологією,філософією та соціологією. Осмислено актуальні проблеми в реалізаціїсоціального служіння церков та можливі шляхи модернізації соціальноїполітики церкви. Автор вважає, що соціальна сфера не лише суспільства,але й церковного буття являє собою складну й динамічну парадигмудуховного й соціального розвитку сучасного світу. Вонахарактеризується низкою різнобічних параметрів, які окреслюютьпарадигми життєдіяльності людства. Оскільки особисте життя,професійна діяльність і місія християнина відбуваються у життідержави, то й будь-які зміни у ній приводять до змін у становищіокремої людини, і навпаки. Соціальна політика церкви є одним з головнихнапрямів місії церкви у сучасному світі і має відповідати теологічнійдумці християнства. Ігнорування релігійними громадами питаннясоціальної політики може призвести до втрати конструктивного йпозитивного впливу релігії на життя суспільства. The article describes the modern theoretical foundations of social policy ofUkrainian Orthodox Churches and the practical activities of religiouscommunities in the conditions of globalization processes. The interrelation ofthe social doctrine of the Church with public administration, political science,philosophy and sociology is shown. The actual problems in implementing thesocial service of Churches and possible ways of modernizing the social policyof the Church are comprehensively understood. The author believes that thesocial sphere not only of society, but also of Church life is a complex anddynamic paradigm of spiritual and social development of the modern world. Itis characterized by a variety of versatile parameters that outline the paradigmsof human life. Since the personal life, professional activity and mission of aChristian occur in the life of the state, then any changes in it lead to changes inthe situation of the individual and vice versa. The social policy of the Church isone of the main directions of the mission of the Church in the modern worldand should correspond to the theological thought of Christianity. Ignoring byreligious communities the issue of social policy can lead to the loss of theconstructive and positive influence of religion on society

scholarly journals ’n Pastoraal hermeneutiese lees van Paulus se briewe: 1 Tessalonisense as toetsgeval

2016 ◽  
Vol 50 (1) ◽  
Author(s):  
Jaco Putter
Keyword(s):  
The Other ◽  
Church Community ◽  
The World ◽  
Paul's Letters ◽  
Difficult Situations ◽  
Interactive Dynamic ◽  
The Church ◽  
Cognitive Areas ◽  
The Way ◽  
Church Communities

Paul’s letters, filled with pastoral content, are illustrating how he founded the church communities, shaping them and caring for them with various techniques. Paul shaped these communities within their own contexts after they had received and accepted the gospel. The outcome was that such a church community and its individuals created their own worldview from which they viewed and experienced the world. It is argued here that their worldview influenced the individuals’ and groups’ identity, values, norms and actions. All these aspects influenced each other in an interactive dynamic way with interdependence as a result. If one aspect changes, it affects all the other areas. These aspects are rooted in the individual’s emotive and cognitive areas. Paul addresses this in his letters by referring to these two areas on a constant basis by reflecting on how the converts had to change the way they thought and lived in order to imitate Christ. This motivated them to endure difficult situations they found themselves in. When reading Paul’s letters with this in mind a new pastoral understanding of it emerges, as illustrated with reference to 1 Thessalonians.

scholarly journals Liturgy: Local and Contextual or Controlled from Above? A Nordic Perspective: Liturgical Renewal and Development in the Evangelical Lutheran Church of Finland in the Past Three Decades

2019 ◽  
Vol 49 (1) ◽  
pp. 111-121
Author(s):  
Sini Hulmi
Keyword(s):  
Creative Development ◽  
Common People ◽  
Men And Women ◽  
Lutheran Church ◽  
The Past ◽  
The People ◽  
The Common ◽  
Evangelical Lutheran Church ◽  
Evangelical Lutheran ◽  
The Church

Is the liturgy local and contextual and growing from below, or is it controlled from above? Does the liturgy belong to the people and to the congregation, and are they allowed to use it in their own way? Or is the liturgy the property of the Church, which gives strict orders for its use? Is it powerful men and women, meaning those people with authority, and the institutions (for example, the Church Synod and the Bishops’ Conference) who define the methods and ways in which liturgy is enculturated? Or do the ways of inculturation involve development from below, from the common people, even the poorest and most humble believers, at the congregational level? The balance between these two aspects—top-down and bottom-up worship—has repeatedly shifted over the last three decades, and there have been tensions between them in the Evangelical Lutheran Church of Finland. The goal of this essay is to clarify the reason for this confusing situation related to authority, fixed orders and the creative development of liturgical life.

The Atonement and the Oneness of the Church

1954 ◽  
Vol 7 (3) ◽  
pp. 245-269 ◽  
Author(s):  
T. F. Torrance
Keyword(s):  
Jesus Christ ◽  
Third World ◽  
Actual State ◽  
World Conference ◽  
The One ◽  
Doctrine Of The Church ◽  
The Church ◽  
The Way

In August 1952 the Third World Conference on Faith and Order meeting at Lund, formulated its Ecumenical objective in terms like this: Our major differences clearly concern the doctrine of the Church, but let us penetrate behind the divisions of the Church on earth to our common faith in the one Lord. Let us start from the central fact that Jesus Christ loved the Church and gave Himself for it, and by His Spirit made it His own Body. From the oneness of Christ we will try to understand the unity of the Church in Him and from the unity of Christ and His Body we will seek a means of realising that unity in the actual state of our divisions on earth. What is envisaged here is a thorough-going Christological criticism of our differences in order to open up the way for reformation and reunion of the Church in obedience to the one Lord.

scholarly journals THE EVOLUTION OF THE RELIGIOUS AND PHILOSOPHICAL ANTHROPOLOGICAL PARADIGM IN SOVIET PHILOSOPHY IN THE 20-40-IES YEARS OF THE XX CENTURY: HISTORICAL AND PHILOSOPHICAL ANALYSIS

2021 ◽  
pp. 137-149
Author(s):  
Олег Александрович Устинов
Keyword(s):  
Soviet Philosophy ◽  
Creative Development ◽  
Totalitarian Regime ◽  
Soviet History ◽  
Semantic Concepts ◽  
The One ◽  
The Individual ◽  
Origin Of Man ◽  
The Relationship ◽  
Heaven And Earth

Статья посвящена анализу эволюции религиозно-философской антропологической парадигмы в советской философии в 1920-1940-е гг. Данная парадигма занимала доминантное положение в отечественной интеллектуальной традиции с XI в. и до начала XX в. Ее последовательное развитие было прервано революцией 1917 г. и приходом к власти коммунистической партии, исповедующей материалистические взгляды. Однако на протяжении всего периода советской истории в «научном подполье» продолжалась работа по изучению актуальных проблем религиозной антропологии, представленная именами А.Ф. Лосева, А.А. Мейера, Г.И. Челпанова, Я.С. Друскина, М.М. Бахтина, К.Э. Циолковского и др. Обосновав взгляд на человека как богосотворенное бессмертное существо, призванное к обожению, философы-нонконформисты продолжили защиту религиозно-философской антропологической парадигмы как адекватной исследовательской модели, обладающей значительным эвристическим потенциалом. В статье реконструируются и анализируются базовые положения данной парадигмы: представления о сотворении человека, соотношении души и тела, свободы воли, смысла и назначения жизни, соотношении личности и общества. Делается вывод о том, что развитие религиозно-философской антропологической мысли в 1920-1940-е гг. определялось, с одной стороны, тенденцией к консервации ее смыслообразующих концептов, а с другой стороны, их творческим развитием с помощью заимствования отдельных идей марксистского учения. Вторая тенденция свидетельствовала о готовности части философов-идеалистов к межпарадигмальному диалогу, который был понят как «великий синтез неба и земли», способный поставить точку в противостоянии идеалистов и материалистов. Но в условиях тоталитарного режима указанная инициатива не имела шансов на успех. The article is devoted to the analysis of the evolution of the religious and philosophical anthropological paradigm in Soviet philosophy in the 1920-1940s. This paradigm occupied a dominant position in the domestic intellectual tradition from the 11th century to the beginning of the 20th century. Its consistent development was interrupted by the revolution of 1917 and the coming to power of the Communist Party, which professed materialistic views. However, throughout the entire period of Soviet history, work continued in the «scholarly underground» on the study of urgent problems of religious anthropology, which was carried out by A.F. Losev, A.A. Meyer, G.I. Chelpanov, Y.S. Druskin, M.M. Bakhtin, K.E. Tsiolkovsky, and many others. Having substantiated the view of man as a divine immortal being called to deification, nonconformist philosophers continued to defend the religious and philosophical anthropological paradigm as an adequate research model that has serious heuristic potential. The article reconstructs and analyzes the basic provisions of this paradigm: ideas on the origin of man, the correlation of soul and body, free will, the meaning and purpose of life, the relationship between the individual and society. It is concluded that the development of religious and philosophical anthropological thought in the 1920-1940-ies was determined, on the one hand, by the tendency to conserve its semantic concepts, and, on the other hand, by their creative development by borrowing certain ideas from Marxism. The second tendency testified to the readiness of some idealist philosophers for inter-paradigmatic dialogue, which was understood as a «great synthesis of heaven and earth». However, under the conditions of a totalitarian regime, this initiative did not have a chance of success.

scholarly journals Traditional and Modern Concepts of Rhetoric: Six Peculiarities

wisdom ◽  
2020 ◽  
Vol 16 (3) ◽  
pp. 18-27
Author(s):  
Hovhannes HOVHANNISYAN
Keyword(s):  
The Other ◽  
Theoretical Knowledge ◽  
Philosophical Theory ◽  
Human Communication ◽  
Direct Speech ◽  
Modern System ◽  
Logical Content ◽  
The Common ◽  
The One ◽  
The Individual

The article explores the common denominators and differences of traditional and modern understandings of rhetoric. It reveals main tendencies of development of rhetoric as a field of theoretical knowledge and transformations of the problematics. The issue of interrelation between logical-content and extra-logical (psychological, aesthetic, ethical, linguistic, ritual) factors in traditional and modern concepts of rhetoric is discussed. The following thesis is substantiated that in modern concepts of rhetoric both the arsenal of tricks used and the area of operation are expanded to include other forms and manifestations of human communication in line with the individual-to-audience model. It is argued that, unlike traditional rhetoric, which is largely monologue-based, modern concepts mostly implement rhetoric tricks in negotiation, debate, and competition situations. The article analyzes the issue of correlation between oral public and direct speech on the one hand, and, on the other, written speech and mediated means of communication in the traditional and modern concepts of rhetoric. The view is substantiated that in the modern system of rhetoric, much importance is attached to ethical questions, to the issues whether the means used are permissible or inadmissible in terms of effective communication norms. The relations between the philosophical theory of rhetoric (general rhetoric) and its individual spheres are discussed.

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