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 članku sagledava pitanje o Bogu i pitanje o čovjekovoj besmrtnosti kao čovjekovo drugo i treće najvažnije pitanje. Pitanje o čovjekovoj sreći smatra prvim i najvažnijim. Prema njegovu shvaćanju sva tri pitanja međusobno se prožimlju, ne isključujući se. Bez vjere u objavljenog Boga i vjerovanja u vlastitu besmrtnost čovjek neće moći doživjeti najdublju i najpotpuniju sreću. Stoga se ovo izlaganje isključivo tiče eshatološkog vremena i budućnosti. Posljedica činjenice, međutim, da čovjek postmoderne ne pridaje važnost navedenim pitanjima, jest da je on nesretno umjesto sretno biće. Osvrtom na Westergaardove karikature autor jasno pokazuje koliko su ova tri navedena pitanja, uz pitanje o Muhamedu, danas iznimno važna za islamskog čovjeka.In this article the author is dealing with the issue of God and the issue of human immortality as the man’s second and third most important issue. He finds that the issue of man’s 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 Westergaard’s 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

Polazeći od specifično kršćanskog zamišljanja Boga, autor u član- ku govori o dvjema vrstama monoteizma. Na jednoj se strani nalazi islamski (kuranski) i starozavetni monoteizam, a na drugoj se nalazi kršćanski trojstveni monoteizma. No i među kršćanima postoje razli- ke u gledanju na jednoga Boga. Tako, primjerice, u jednom od svojih čuvenih berlinskih predavanja, održanih pod naslovom “Bit kršćan- stva”, Adolf von Harnak kaže: “Ne Sin, nego samo Otac pripada Evan- đelju kako ga je naviještao Isus.” Polazeći od racionalnog razmišljanja prema kojem jedno nikad ne može biti troje, već uvijek ostaje jedno, trinitarno vjerovanje u Boga ne može se braniti racionalnim dokazima. Ono se dakle ne može opravdati pred našim umom. Budući da se Bog u Kuranu u samom sebi određuje drugačije negoli u hrišćanstvu, eto drugog razloga zbog čega islam ne prihvaća kršćansku vjeru u Boga

Od jednog do drugog monoteizma

Polazeći od specifično kršćanskog zamišljanja Boga, autor u član- ku govori o dvjema vrstama monoteizma. Na jednoj se strani nalazi islamski (kuranski) i starozavetni monoteizam, a na drugoj se nalazi kršćanski trojstveni monoteizma. No i među kršćanima postoje razli- ke u gledanju na jednoga Boga. Tako, primjerice, u jednom od svojih čuvenih berlinskih predavanja, održanih pod naslovom “Bit kršćan- stva”, Adolf von Harnak kaže: “Ne Sin, nego samo Otac pripada Evan- đelju kako ga je naviještao Isus.” Polazeći od racionalnog razmišljanja prema kojem jedno nikad ne može biti troje, već uvijek ostaje jedno, trinitarno vjerovanje u Boga ne može se braniti racionalnim dokazima. Ono se dakle ne može opravdati pred našim umom. Budući da se Bog u Kuranu u samom sebi određuje drugačije negoli u hrišćanstvu, eto drugog razloga zbog čega islam ne prihvaća kršćansku 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 članku najprije približava nekim stavovima postkoncilske Zapadne teologije, a zatim naglašava 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 između historijskog kršćanstva i historijskog islama krenuli drugim putem, pravoslavno bogoslovlje najprije treba nešto promijeniti u svojoj spoznaji islama. To mu pak neće biti moguće dok se kritički ne obračuna sa svojim srednjovjekovnim teološkim nasljeđem. No, do danas pravoslavni istok toga nije učinio pa nam najprije nedostaje svepravoslavno viđenje islama. Zbog toga se ništa značajno i ne događa 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 članku najprije približava nekim stavovima postkoncilske Zapadne teologije, a zatim naglašava 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 između historijskog kršćanstva i historijskog islama krenuli drugim putem, pravoslavno bogoslovlje najprije treba nešto promijeniti u svojoj spoznaji islama. To mu pak neće biti moguće dok se kritički ne obračuna sa svojim srednjovjekovnim teološkim nasljeđem. No, do danas pravoslavni istok toga nije učinio pa nam najprije nedostaje svepravoslavno viđenje islama. Zbog toga se ništa značajno i ne događa 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 Jesus’ 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

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