11 research outputs found
Serbian Orthodoxy Between Two Worlds
Orthodoxy has, by the Providence of God, been placed between Western Christianity, and Sunni Islam. Church nationalism (phyletism) has always been present in political and linguistic nationalism in the former Yugoslavia. The relationship between Serbian Orthodoxy, with Islam and Western Christianity is not satisfactory. In order to become satisfactory, it would be important for the Orthodox Church to create a new theology which would, primarily, be a theological (Orthodox) response to the signs of the times. However, this has not become the reality as of yet
God and immortality - second and third most important issue
Autor u ovom Älanku sagledava pitanje o Bogu i pitanje o
Äovjekovoj besmrtnosti kao Äovjekovo drugo i treÄe najvažnije pitanje.
Pitanje o Äovjekovoj sreÄi smatra prvim i najvažnijim. Prema njegovu
shvaÄanju sva tri pitanja meÄusobno se prožimlju, ne iskljuÄujuÄi
se. Bez vjere u objavljenog Boga i vjerovanja u vlastitu besmrtnost
Äovjek neÄe moÄi doživjeti najdublju i najpotpuniju sreÄu. Stoga se
ovo izlaganje iskljuÄivo tiÄe eshatoloÅ”kog vremena i buduÄnosti.
Posljedica Äinjenice, meÄutim, da Äovjek postmoderne ne pridaje
važnost navedenim pitanjima, jest da je on nesretno umjesto sretno
biÄe. Osvrtom na Westergaardove karikature autor jasno pokazuje
koliko su ova tri navedena pitanja, uz pitanje o Muhamedu, danas
iznimno važna za islamskog Äovjeka.In this article the author is dealing with the issue of God and
the issue of human immortality as the manās second and third
most important issue. He finds that the issue of manās happiness
is the first and most important issue. As he sees it, all three issues
mutually permeate, and do not mutually exclude. Without faith in
God revealed and in his own immortality, man will not be able to
experience the deepest and most complete happiness. Therefore,
this paper is exclusively concerned with eschatological time and the
future. However, the consequence of the fact that the post-modern
man does not attach importance to the mentioned issues, is that
instead he is happy, he is an unhappy being. Making reference to
Westergaardās cartoons, the author clearly shows how these three
issues, including the issue of Mohammed, are extremely important
today for the Islamic man
On judaism and jewishness
The author first discuss the interweaving of religious and national identity in Hebraism and then points out the specific quality
of Jewish historical faith. Although there are, according to the author,
great theological differences between Christianitv and rabbinical
Judaism, the faith in one God is the fundamental community of both
religions
Od jednog do drugog monoteizma
PolazeÄi od specifiÄno krÅ”Äanskog zamiÅ”ljanja Boga, autor u Älan- ku govori o dvjema vrstama monoteizma. Na jednoj se strani nalazi islamski (kuranski) i starozavetni monoteizam, a na drugoj se nalazi krÅ”Äanski trojstveni monoteizma. No i meÄu krÅ”Äanima postoje razli- ke u gledanju na jednoga Boga. Tako, primjerice, u jednom od svojih Äuvenih berlinskih predavanja, održanih pod naslovom āBit krÅ”Äan- stvaā, Adolf von Harnak kaže: āNe Sin, nego samo Otac pripada Evan- Äelju kako ga je navijeÅ”tao Isus.ā PolazeÄi od racionalnog razmiÅ”ljanja prema kojem jedno nikad ne može biti troje, veÄ uvijek ostaje jedno, trinitarno vjerovanje u Boga ne može se braniti racionalnim dokazima. Ono se dakle ne može opravdati pred naÅ”im umom. BuduÄi da se Bog u Kuranu u samom sebi odreÄuje drugaÄije negoli u hriÅ”Äanstvu, eto drugog razloga zbog Äega islam ne prihvaÄa krÅ”Äansku vjeru u Boga
Diffractive Higgs Production by AdS Pomeron Fusion
The double diffractive Higgs production at central rapidity is formulated in
terms of the fusion of two AdS gravitons/Pomerons first introduced by Brower,
Polchinski, Strassler and Tan in elastic scattering. Here we propose a simple
self-consistent holographic framework capable of providing phenomenologically
compelling estimates of diffractive cross sections at the LHC. As in the
traditional weak coupling approach, we anticipate that several phenomenological
parameters must be tested and calibrated through factorization for a
self-consistent description of other diffractive process such as total cross
sections, deep inelastic scattering and heavy quark production in the central
region.Comment: 53 pages, 8 figure
Ortodoxy and islam. Attempt at an approach
Autor se u svome Älanku najprije približava nekim stavovima
postkoncilske Zapadne teologije, a zatim naglaŔava da islam u
pravoslavnom bogoslovlju nije nikad imao onakav tretman kakav
je imao na Zapadu s Drugim vatikanskim koncilom i u rabinskoj
teologiji. Da bi odnosi izmeÄu historijskog krÅ”Äanstva i historijskog
islama krenuli drugim putem, pravoslavno bogoslovlje najprije
treba neÅ”to promijeniti u svojoj spoznaji islama. To mu pak neÄe
biti moguÄe dok se kritiÄki ne obraÄuna sa svojim srednjovjekovnim
teoloÅ”kim nasljeÄem. No, do danas pravoslavni istok toga nije
uÄinio pa nam najprije nedostaje svepravoslavno viÄenje islama.
Zbog toga se niÅ”ta znaÄajno i ne dogaÄa u odnosima sunitske
uleme i Pravoslavne crkve.In this article the author first draws closer to the attitudes of the
Postcouncil Western Theologv; then he points out the fact that Islam
has never had such a treatment in Ortodox theologv as it has in the
west with the Second Vatican Council or in the rabbinical theologv. In
order to change the course of relations betvveen the historical
christianitv and historical islam, the ortodox theologv has to make
some changes in its perception of islam, which cannot be realised
until the ortodox church settles accounts with its medieval theological
legacv. However, so far, the Ortodox East has not done this yet and,
consequently, there is no all-ortodoxy vision of islam. Therefore,
nothing much important has been going on in the relations between
the Suni Ulema and Ortodox church
Ortodoxy and islam. Attempt at an approach
Autor se u svome Älanku najprije približava nekim stavovima
postkoncilske Zapadne teologije, a zatim naglaŔava da islam u
pravoslavnom bogoslovlju nije nikad imao onakav tretman kakav
je imao na Zapadu s Drugim vatikanskim koncilom i u rabinskoj
teologiji. Da bi odnosi izmeÄu historijskog krÅ”Äanstva i historijskog
islama krenuli drugim putem, pravoslavno bogoslovlje najprije
treba neÅ”to promijeniti u svojoj spoznaji islama. To mu pak neÄe
biti moguÄe dok se kritiÄki ne obraÄuna sa svojim srednjovjekovnim
teoloÅ”kim nasljeÄem. No, do danas pravoslavni istok toga nije
uÄinio pa nam najprije nedostaje svepravoslavno viÄenje islama.
Zbog toga se niÅ”ta znaÄajno i ne dogaÄa u odnosima sunitske
uleme i Pravoslavne crkve.In this article the author first draws closer to the attitudes of the
Postcouncil Western Theologv; then he points out the fact that Islam
has never had such a treatment in Ortodox theologv as it has in the
west with the Second Vatican Council or in the rabbinical theologv. In
order to change the course of relations betvveen the historical
christianitv and historical islam, the ortodox theologv has to make
some changes in its perception of islam, which cannot be realised
until the ortodox church settles accounts with its medieval theological
legacv. However, so far, the Ortodox East has not done this yet and,
consequently, there is no all-ortodoxy vision of islam. Therefore,
nothing much important has been going on in the relations between
the Suni Ulema and Ortodox church
On Tolerance. Thoughts of a Christian
The author, driven by historical experience of intolerance on the Balkans, is thinking about the necessity and importance of religious tolerance, drawing on biblical tradition and certain provisions of the Koran. Emphasizing Jesusā preaching and his acceptance of different people as the foundation of all Christian efforts over religious tolerance, the author sees the reasons for intolerance, as in Orthodoxy so too in Islam, in the separation from true discipleship and adherence to close relationship of religion and politics. In this context one should understand the emergence of fundamentalism which neither knows nor recognizes the principles of religious tolerance