Gotowa bibliografia na temat „Church of the Unity (Boston)”

The theme of the relationship between one and many, translated into the realm of ecclesiology, encompasses a broad spectrum of ques- tions, including the issue of the catholicity of the Church, the question of church unity, issue of primacy and collegiality, the relationship of one and many Churches, etc. As such, this question not only represents an intra-Orthodox concern but also stands as one of the greatest con- temporary challenges in ecumenical dialogue. In order to grasp the es- sence of this issue, it is useful to get an insight into Metropolitan John Zizioulas’ theological perspectives on the link between one and many. This study initially investigates the philosophical elements of this prob- lem, with further discussion on its theological and ecclesiological con- sequences, in accordance with the Metropolitan method. It is notable that the Metropolitan bases his views on the principle of Trinitarian theology and Christology linked to Pneumatology, a connection fur- ther affirmed by the Eucharistic nature of ecclesiology. Thus, the Eucha- rist becomes the hermeneutical key for comprehending this question. Starting from these foundations, the metropolitan, in understanding the relationship between one and many, comes to talk about the catho- licity of the Church, as well as about the relationship between primacy and collegiality, church unity, etc. Finally, the manifestation of unity in God hic et nunc will be highlighted as the main reason for the Met- ropolitan’s insistence on examining this question through the prism of Eucharistic ecclesiology.

Abstract Two realities are intertwined in the context of the Middle Ages: affirmation of the idea of Christianity and the Commercial Revolution. From the middle of the 11th century, the European West presents a process of fragmentation of political power with the rise of the feudal regime, in which local landowners have a higher power than the monarchic authorities (FRANCO JR, 2001), creating a vacuum of political unity and making the Church the only strong and centralized institution in the midst of fragmentation (FOSSIER, POLLY and VAUCHEZ, 2001It is in this context that Christianity takes command of medieval society and begins to dictate rules and conduct for various activities, seeking to link the principles of Jesus with earthly life (PERNOUD, 1997). Concurrently with the strengthening of the power of the Church, the merchants started to be notorious figures in the European West of the XIII century (LE GOFF, 1991), leading the phenomenon of Commercial Revolution, that is, new ways of practicing trade, such as the creation of trading companies, professionalization of the sedentary merchants, emergence of money, bills of exchange, navigation insurance and accounting techniques (LOPEZ, 1986). The emergence of merchants caught the attention of Church intellectuals (NOGUEIRA, 2019) and the new commercial agents were the target of a Christian moralization. The aim of this paper is to present two attempts to regulate commerce in the European West: the first described in the Decree of Gratian – elaborated in the 12th century by the monk and jurist Gratian - and the second in Question 77 of Thomas Aquinas' Summa Theologica.

Having in mind the central question of the unity of the Church, as a basis for a meta-historical eschatological being, but also the historical harmony of the spiritual, cultural and social existence of individuals and people, this paper discusses the theological context of the attempt to unite Eastern and Western Christianity at the Council of Lyon in 1272-1274 in the time of Emperor Michael VIII Palaeologos. In addition to the political factors in accepting the proposal of the Lyon Union, the deeper, and more predominant, reasons for the negative reception of this council by the Orthodox Byzantium will be mentioned and analyzed here. In that context, attention will be paid to the theological notion of tradition, as well as to the preservation of basic patristic notions and ideas in the historical environment of late Byzantium.

Background: Ukraine is going through difficult times as a result of Russian aggression, which affects many aspects of society. One of these aspects is state-religious relations, which have undergone significant changes in the context of a full-scale war and the annexation of the territories of Ukraine. The problem is how Russian aggression affects the relationship between the state and religious organizations in Ukraine. This presents sociologists and specialists in social work and social welfare with important tasks, including studying the role of religion in the formation of citizens' identity and their perception of culture, as well as providing social support to people who have suffered from conflict and migration. Solving these tasks is important for ensuring social stability and strengthening national unity in the face of challenges facing society. Purpose: to study the impact of Russian aggression on state-religious relations in Ukraine and to analyze their consequences for socio-cultural and socio-structural changes in Ukrainian society. The work is aimed at identifying the main factors affecting state-religious relations in Ukraine in the context of Russian aggression, and at assessing their impact on society. Methods: Сollection and analysis of data from statistical sources, regulatory and legal documents, Internet resources and other sources, synthesis and systematization of the received data, logical analysis and interpretation of results.. Results: Russia's invasion of Ukraine led to significant social unrest. The war caused the intensification of religious movements within the country. Religion has a great influence on the formation of national identity and the perception of one's own culture. Religious communities become important subjects of formation of the national worldview and support of the authorities in state policy. The war caused religious problems, particularly in the Orthodox Church. The conflicts opened wide opportunities for religious social work. Conclusion: Russian aggression on the territory of Ukraine significantly affected state- religious ties. The war led to the intensification of religious movements and a split in the Orthodox Church. The conclusion of the study is useful for social work and social security, as it allows to understand the relationship between religion and social problems in Ukraine. The study may also have implications for the regulation of social issues and for further research in this field. In general, the results of the study confirm the importance of state-religious ties and their influence on the formation of national identity and culture in Ukraine. Keywords: socio-religious relations, religion, Russian-Ukrainian war.

While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.

Instead of being a time of unity and solidarity, the ongoing COVID-19 pandemic has proven to be a time of disunity, a time for deepening Greece’s divisions after a decade of crisis — on a spectrum ranging from politics to religion, and more im-portantly on the public discourse on religion. The present article offers a perspective on recent developments — by (a) looking into how the Greek government weapon-ized science in the public square, by (b) examining the stance of the Orthodox Church of Greece, by (c) indicatively surveying ‘COVID-19 and religion’ develop-ments that would not be covered by the latter, and last but not least by (d) discuss-ing the discrepancy between these two areas of inquiry in an attempt to explain it.

Subject of the article’s study – ecumenism of Metropolitan Andrei Sheptytskyi and reflection of this phenomenon in the works of scientists and modern Ukrainian media. Main objective of the study: analyze what Ukrainian scientists, journalists and different media are writing about Sheptytkyi’s ecumenism. Methodology: We used a bibliographic method to accumulate factual material, a qualitative content analysis to isolate the ideas of ecumenism from the journalism of Metropolitan Andrey Sheptytskyi, a cultural-historical method that made it possible to consider the ideas of ecumenism in the context of the era, the connection with the historical context, as well as methods of synthesis and generalization, induction and deduction. The study process description: In our scientific article, we analyzed the doctoral dissertation of His Beatitude Lubomyr Huzar entitled «Andrei Sheptytskyi, Metropolitan of Halytskyi (1901-1944). Herald of ecumenism». His Beatitude Lubomyr defended this fundamental work at the Pontifical Urbaniana University in Rome back in 1972. Therefore, we observed how this work reflects the historical prerequisites, features and development of Sheptytskyi’s ecumenism, who, according to His Beatitude Lubomir, was a kind of innovator in this field, a person who was ahead of his time. We also analyzed the reflections on the ecumenism of Sheptytskyi´s father, doctor Ivan Datsk, which are reflected in his book «In Search of Faithfulness and Truth». In addition, we turned to the scientific text «Ecumenism of Sheptytskyi» by professors Mykola Vegesh and Mykola Palinchak. Subsequently, it was analyzed how the scientific work became a useful basis for the coverage of Sheptytskyi’s ecumenism in the press. In particular, in the columns of the cultural and social site «Zbruch» in Diana Motruk’s article «In Search of Church Unity». We also turned to the «Spiritual Greatness of Lviv» website, where in 2020 an interview with Mykhailo Perun, who shot the film «Sheptytskyi: Relevant information», was published, illustrating the ecumenical initiatives of this figure. In addition, we analyzed the publication on Radio Svoboda for 2022, dedicated to the anniversary of Sheptytsky’s stepping into eternity. It is also mentioned there about of Sheptytskyi’s ecumenism as his landmark activity. Subsequently, we found an article on the website «Christian and the World», where in a conversation with the scientist Dr. Andrii Sorokovskyi entitled «Andrei Sheptytskyi believed that the union is a synthesis, communion and dialogue between the East and the West, – Andrii Sorokovskyi» also analyzed the phenomenon of Sheptytskyi’s ecumenism. Results: we discovered that Sheptytskyi’s ecumenism was studied not only by numerous scientists, but this meaningful legacy of his is a valuable phenomenon for media coverage. Therefore, Sheptytskyi’s ecumenism becomes the subject of interest of journalists not only of publications that write mainly on church topics, but also socio-political and artistic ones. We are sure that Sheptytskyi’s ecumenism will continue to be studied by professional scientists and representatives of the wider media community. Significance: journalism of a religious orientation, high-quality and substantiated coverage of religious processes and phenomena in the press is still something quite new for modern Ukraine. In Soviet times, journalists were afraid to write about religion in order not to incur the wrath of the authorities, so such materials could not be included in the press. That is why it is very important to study how today’s journalists cover important issues of religion, which, in addition, have a strong scientific basis. In addition, the development of ecumenism and religious unity are extremely important for building national unity, which is necessary for our state to effectively confront the enemy in full-scale war. Key words: ecumenism; Metropolitan Andrey Sheptytskyi; media; interreleigion cooperation; dialogue.