Видавництво Національного університету «Острозька академія».
Abstract
У статті проводиться розрізнення універсалістсько-інституалізованого та євхаристійного розуміння
Церкви. Стверджується, що для першого більш характерною є класична онтологія всеохопного і всезагального буття, для другого – онтологія відношення, коли єдність реалізується як рух трансцендування, вихід за межі, що робить буття здатним до онтологічного преображення. У цьому контексті релігієзнавчий дискурс повинен залучати до еклезіологічних питань понятійну мову та проблематику діалогічної філософії
(In this article there is differentiation between universally-institutionalized and Eucharistic understanding of Church. It is confirmed that for the first one more characteristic is classical ontology of universal and general being, for the second one – ontology of relation when the unity is realized as the transcendentalism, overrun that makes being capable for ontological transfiguration. Then Church appears like the unity of visible and invisible, as the mystic body of Christ, as the unification of divine and human. In Universal ecclesiology that represents classical ontology, the whole (The Ecumenical, universal Church) surpasses all its parts (autocephalous Churches or eparchies). In Eucharist that represents nonclassical ontology, the part (eparchy) is equal to the whole (The Ecumenical Church) and as the part of infinite is infinite. According to Eucharist ecclesiology, the local Church refers to the Ecumenical as the hypostasis refers to the Trinity and so is the expression of dogma about the Trinity. In such interpretation of the Ecumenical we can see the correlation with such variant of personality comprehension that is characteristic to the philosophy of dialogue and it is agreed with Trinitarian understood unity, with kapholism as the inner characteristic of church life, with catholicity as the solving of dual tension between freedom and authority in the Church – that is the main idea of orthodox theology of the XXth century.
It is not worth limiting religious studies just by the consideration of historical givens of Church (Church as an
institution), it is necessary to take into consideration the essential characteristics of Church (its connection with God, correlation and relationships of unity and Absolute, relationships between believers). In this context the religious discourse must involve the conceptual language and the problems of dialogue philosophy to ecclestic questions.