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The Holy Spirit constitutes the community between God and all human beings, but not without dialogue. God calls and man responds, with man’ s positive response the grace of God actualizes and establishes the community. The graceful dialogue is permeated with love, the love of God which is similar to man’s love. God’s love is unconditional, it shines and embraces every human being, that’s why the love of every Orthodox Christian should be calm and ready to embrace, accept and take care of the salvation of every human being. On the basis of that love, starts every dialogue between Christians. That kind of dialogue is not looking for the Truth, it owns it through the Holy Communion. Because the Truth is God’s personality, The Lord Jesus Christ. The Orthodox Christian witnesses the Truth and calls the brother with whom he has that dialogue to feel and unite with that same Truth. The Truth needs to be shown and witnessed, it is not a subject of compromises, or objective scientific rationalization. The unification of the Christians is not a matter of accepting a certain confessional minimum signed on a particular document. The unification goes beyond the ethical, intellectual and sentimental reconciliation. It can only be established in the fullfilness of personal relationships, personal loving relation ship with God and our closest ones. The real unity of secrets, the unity of life in God and His Church. If we put love similar to God’s Love as the foundation of the dialogue between Christians, and the testimony of the Truth as a methodology of the dialogue and the fullness of the relations and unity in the experience of faith as the goal of the dialogue then that’s the best way to affirm Orthodox theology in it’s width and beauty. In this way we achieve the creative dynamism of the prayer „for the unity of us all“.
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Kuburić, Zorica, 2014, The Self-Image of Adolescents in the Protestant Family: A Study of Seventh-Day Adventist Families in Predominantly Orthodox Serbia, The Edwin Mellen Press, USA, 594 pages. ISBN-10: 0-7734-4331-2 /0773443312; ISBN-13: 978-0-7734-4331-0 / 9780773443310.
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Драган Јаковљевић, Сазнање, толеранција, вера. Популарни есеји, Подгорица: 3М Макарије, 2014, стр. 304.
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This article deals with the new possibilities of integration of psychology and Christian faith/theology. There is no genuine integration without recognition of the unified presupposed foundations for integration. This work searches for the common philosophical, metaphysical and epistemological presuppositions or assumptions necessary for the integration of Christianity and psychology. This might be a viable construction for the possible implementation of a Christian psychology program.
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Islam is the last and great monotheistic religion created in the Middle East. The undisputed influences of Judaism and heterodox Judeo-Christianity on Mohammed’s religious consciousness are present not only in the Koran, but the dogmatic teachings of Islam, which is the mythical-poetic framework, expressed as an extension of the Semitic monotheistic cycle conceived in the east. As Jerabean Judaism is considered a religion of revelation, and the Jews themselves considered themselves a God-selected nation, so Islam itself tried to incorporate ultimate truth and revelation of the existence of only the One and Only God as the last prophet. Considering that Christians teach and confess that Christianity is the only religion that is God-revealed, people are given the perfect God-embodied Personality of Our Lord Jesus Christ. Similarly, the Islamic dogmatic teaching developed the belief that the Koran is a textual Word of God, which is continually interpreted in the world as Allah’s superior linguistic.
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This paper examines the discursive practices, strategic and negotiating about the relationship of religion and politics, in the context of selected examples of articles in the journal Pravoslavlje (Orthodoxy). The aim of this paper is to point out interpretitive frames, rhetorical ensembles and „reinforcing“ toponism that withdraw pretensions to universality, and open space for the de(con)struction of common understanding of the connection between the religious and the political. Through the prism of dichotomy between tradition and modernity, politics which „logic“ relies on deliberation and unpredictability, and religion as the uncertain expectation of eschaton, the aim was to locate the niche breakthrough that could affect the „living religion“, ie. may represent the interpellation of the same, bearing in mind that equivalence does not preclude the diference.
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Having indicated difficulties in understanding the sacred in our secularized times, the author attempts to clarify the phenomenon by relying on commentaries by Rudolf Otto and Mircea Eliade. He emphasizes that Otto demonstrated that the sacred, as a religious category, cannot be reduced to the good. The sacred is a complex category that consists of irrational and rational moments. After detailed consideration of different dimensions of perception of the sacred, the author concurs with Ottos’s statement that the problem of the Western European man is the unfamiliarity with the perception of the sacred. The author also devotes considerable attention to Eliade’s delicate interpretation of the relation between the sacred and the profane, whether it be an object or a person, whether it be space and time. He concurs with Eliade’s judgement that profane has become predominant in lives of most of contemporary people, unlike mythical times when a man aimed at imitating an archetype. Having stressed that the ultimate goal of religion is man’s spiritual transformation, i. e. becoming sanctified, the author concludes that the destiny of the world depends on whether it will be reaffirmed or not.
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The aim of this paper was to present The Slava as a family ritual that connects family members and serves as a link between the family, on the one hand, and society and culture, on the other hand. There are many theories and hypothesis about the origin of The Slava in the Serbian Orthodoxy. The Slava is an important element of Serbian cultural and national identity, and as such is classified in the UNESCO List of the Intangible Cultural Heritage of Humanity. In our society, it has multiple functions. The Slava is an exceptional mechanism for maintaining family cohesion and balanced communication between family members, by encouraging a sense of belonging and unity, and by maintaining families together and by forbidding conflict situations among the family members. It also has a function of identification of families and through the mechanisms of socialization, The Slava transmits the values of the society on family members. In today’s celebration of The Slava, the social component is becoming more and more dominant.
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The sun in a religious understanding of ancient civilizations. From old testament Judah, who have identified him as a celestial object without of interference in the religious consciousness, all the way to eastern nations who will give him the identity of the attire of one of the most important deities. A touch of civilization, and assumption some attributes of divinity from each other. Symbol of power and authority of the Roman emperor, a sign that connects the world and spiritually. The emergence of the Christian era, and the loss of the role of the center of the religious consciousness of ancient man.
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Ivan Cvitković, Religija u zrcalu teorija, CEIR, Sarajevo, 2016, str. 440.
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Александрa Ђурић-Миловановић, Двоструке мањине у Србији: О посебностима у религији и етницитету Румуна у Војводини, Балканолошки институт САНУ, посебна издања 129, Београд 2015, 348 страна.
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(Никола Кнежевић, 2012, Савремена политичка теологија на Западу, Београд: Отачник, стр. 202)
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This essay examines how a combatant’s moral status – a complex social phenomenon – impacts on attempts to promote public conversation about truth and justice. A wide range of discourses about combatant status appear in different countries and different cultures, visible in attitudes towards the separation of soldiers from society, in discussion of criminal acts conducted in time of armed conflict, and in discourse about apologies in post-conflict political transitions. Many scholarly explorations cast both transitional justice and the moral status of combatants as fixed cultures, viewing them through the lens of a relatively old and elitist sociology. This may cause the dominant parties’ default approaches to talking about combatant guilt to appear immune to discussion or change. Alternatively, social expectations placed on combatants – and the way they are judged and stigmatized when they fall short of those expectations – can be understood by paying attention to a ‘lower’ or more ‘popular’ level of social activity, by using more pluralistic tools and perspectives present in post-structuralist sociology. Instead of focusing solely on competitions regarding crucial political and military decisions, this wider picture may help to explain larger difficulties in terms of the reintegration of combatants and with respect to public expectations regarding recognition and apologies for committed crimes.
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Although practically both are sharing a common tradition with regard to justifying war conflicts, Christians and Muslims have a different approach to the ethics of warfare. While the Christians, after three centuries of non-violence and turning the other cheek, from the 4th century had started to form what is nowadays called a just war theory, the Muslims had considered warfare as a way of preserving their community, and expanding its boundaries, and, therefore, combat in this sense had been justified from the very beginnings of the Muslim society. Later, in the Middle Ages especially, there had been various circumstances for conducting just wars, on either sides, sometimes even led as holy wars, still, the fact remained that the warfare was deeply tragic, although often unavoidable activity when all other means of reaching peace were exhausted. This paper represents author's attempt to sketch an overview of just war theories in Christianity and Islam, including both traditional and contemporary approach to this matter.
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Peter Brown, The Body and Society. Men, Women, and Sexual Renunciation in Early Christianity. Twentieth-anniversary edition with a new introduction. Columbia Classics in Religion. New York: Columbia University Press, 2008. Pp. lxvii, 504. ISBN 978-0-231-14406-3
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