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Abstract

Содержание

1. Theme urgency

The relevance of this topic is due to the rapid development of the religious movement's independence, which is accompanied by the formation of inter-religious and inter-church relations. The genesis of the ecumenical movement and the relationship between the Christian churches and denominations in the world as a model of inter-confessional relations in Ukraine: from the gradual decrease of acute inter-church conflict and competition in the formation of tolerant coexistence relations, cooperation and dialogue.

Studies of ecumenism is relevant not only because ecumenism is a religious movement, but also because the theological dialogues that are conducted within the framework of the ecumenical movement can change some fairly stable situation exists in Christian theology. Thus, versatile research and analysis as ecumenical dialogue and ecumenism as a whole is an urgent need for Religious Research.

2. Goal and tasks of the research

To achieve this goal were as follows:

  1. show the relationship between the concepts "ecumenism" and "ecumenical movement";
  2. find out the origins and causes of ecumenism;
  3. open features ecumenical relations and their forms;
  4. analyze the position of the ecumenical Christian churches and denominations, and their typology;
  5. follow the main trends in the development of the ecumenical movement.

The object of the work is inter-confessional relations in Christianity.

3. Review of existing literature

Ecumenism is one of the characteristic features of the twentieth century Christianity. Because the impact on the development of Christian theology and Christian institutions, and most importantly - on the formation of a qualitatively new type of inter-religious, inter-church relations - ecumenical relations.

There are serious, fundamental research on Ukrainian religious studies, the object of which Christianity stands. Features of formation and establishment, upgrading and operation of Christianity revealed in studies Bondarenko, V. Yelensky Zdioruk S., A. Kolodny, B. Lubskoe, A. Sagan and others. The development of modern Catholicism, politics aggiornamento, the concept of social and other issues analyzed in their research Bogachevskaja I., N. Kochan [ 5 ], Marinovich, A. Yurash, P. and Yarotskiy others. The formation of modern Protestant churches and denominations, operation and features of theology in the modern world are investigated Zhalyuk N., W. Lyubaschenko, Yu Resetnicov, A. Spear et al. The problem of the functioning of Christianity in society, in particular, Ukrainian, developed Volova L., T. Gorbachenko, Kirill M., V. Kozlenko B. Lubskoe, M.Ribachuk, A. Utkin.

Ecumenism analyzed by Soviet scientists NS Gordienko [ 2 ]., N. Baranova, V. Garaja, Ya.Giorbelidze, M. Gordienko, Yu Kryanevim, Kuraev A. [ 6 ], P. Kurochkin, V. Ostrubovoyu, B.Rammom, A. Chanishevim, G. Janchenko and others. Their research is noteworthy, though, and require a critical review as conducted from the standpoint of scientific atheism. The study of ecumenism domestic scientists occurred mainly in the context of the analysis of the features of the confessional perception of Christian unity, the problems of proselytism and missionary work, the characteristics of inter-confessional relations in Ukraine. Certain articles of Ukrainian researchers focused on the theological dialogues and development of the ecumenical movement. It should be noted sufficiently thorough study of contemporary religious situation in Ukraine. Existing scientific works of foreign authors Reiser K. "Ecumenism in search of a new look" [ 8 ], Thiele K. "The basic principles of the science of religion" [ 10 ], J.-P. Vіllem Єvropa that relіgії [ 1 ].

Brief content of the work

Ecumenism (from the Greek. - Oecumena, inhabited earth) - the movement for the unification of Christian churches, achieving religious unity and the creation of an ecumenical (worldwide) church. Emerged in Protestantism. The official beginning of ecumenical movement put the Edinburgh World Missionary Conference in 1910. On the 1st World Assembly of Churches in Amsterdam in 1948 established the governing body of Ecumenical Movement - World Council of Churches (WCC). Social heterogeneity and lack of religious unity of the ecumenical movement denies the possibility to develop a unified socio-political and theological program. Particularly acute contradictions exist in ecumenical movement in the socio-political issues. Christian apologists of capitalism, of which the majority of the leadership of the WCC ecumenical movement to impose a-imperialist orientation. However, under the influence of the religious leaders of the socialist countries and developing countries, the WCC has adopted a number of decisions in defense of the Society. world [ 2 ].

First of all, it should be noted that the term "ecumenism" and "ecumenical movement" comes from the Greek "oikumene" and the Latin "ocumenus", meaning respectively, inhabited the earth and "universal." Another Greek word with which the term "ecumenism", - "oikoumenikos", which means something that unites all the land of the "common". In all the definitions present direction of motion on the convergence, consolidation and unity. Achieving unity, consolidation is only possible if convergence, and vice versa - the convergence is possible if a certain unity. In the modern form of ecumenism appeared in the XX century. The official start of the occurrence of the ecumenical movement believe 1910 [ 5 ].

Must be defined in the existing definitions ecumenical movement actors. In some interpretations are not listed at all, and in others - they are the church. However, many researchers say the merger of Christians and therefore subjects are not institutions - the church or denomination, but people - Christian or a set of individuals. There is no unanimity in the views on the subject of unity. In the definitions of ecumenism is preferably present as a movement for the unity of the churches. ,, Questions of Christian and church unity - writes the seventh general secretary of the WCC Kondrat Raiser - is at the heart of the traditional ecumenical vision and is considered the first raison d'etre of the World Council of Churches "[ 8 ].

However ecumenical institutions are limited only by the WCC: quite common in the world are the national and regional councils of churches, which are also involved in ecumenism. There are more than a hundred bilateral theological dialogues, many of which do not relate to the WCC. The Catholic Church - the Christian church - is not a member of the WCC, but is active in the cause of Christian unity [ 8 ].

Is interesting that in the Catholic dogmatic theology textbook says, ecumenical theology, "and, theology, ecumenism." Thus, ecumenism - is not only a movement for rapprochement and unity of Christians, but also the direction of theology, which considers the problem of Christian unity.

Modern Orthodox theologian and writer in. Andrei Kuraev in the book "The Challenge of ecumenism" gives ten concepts of ecumenism (Fig. 1): 1) the cooperation of Christian denominations in evangelism, 2) the dialogue between Christians for the purpose of mutual understanding and processing of negative stereotypes, and 3) the Non familiarity with Orthodoxy 4) borrowing Orthodoxy the positive experience of other Christians, 5) the principle of unity in diversity, 6) collaboration of Christians in social issues, 7) tolerance for dissent, 8) the existence of grace in other Christian churches, 9) fertile equality Christian churches, 10), all religions are equal soteriological. Evaluates Kuraev understanding of ecumenism as follows: positive, approving assessment is acceptable to the Orthodox awarded the first seven reasons, the eighth is debatable, and the last two - unacceptable. In our opinion, we should look at the latter sense of ecumenism. Historically, the ecumenical movement arose only as a desire for unity of Christians and the principles on which to build relationships between Christians, were transferred to the relations between Christians and members of other religions [ 6 ].

Problem of Christian unity, not only raised the question of the ontological status of the Christian churches and denominations, but also about the relationship between national cultures, which were representing one or another of the church and denomination. In a situation of a certain stabilization of the ecumenical movement, the completion of its institutional design, is at the beginning of last third of the XX century., Before Christians is the issue of dialogue with other religions. This was due to the rapid growth of the ecumenical movement of churches and denominations in Africa and Asia, for which the problem of coexistence with other religions was not only theoretical but also practical. At Vatican II Catholic Church raised the question of other religions, the solution of which is reflected in the Declaration on the Relationship of the Church to Non-Christian Religions (1965). As Christianity in African and Asian countries to a certain extent is the Western culture, the coexistence of Christianity with other religions serves as the coexistence of different cultural traditions. And then there was a substitution of concepts - on the issue of co-existence of cultures there was a transition to the problem of the ontological status of the various religions.

Speech by the Pope for the unification

Speech by the Pope for the unification

British sociologist Bryan Wilson noted that the churches are ecumenical only when they are both social institutions are in crisis, unions and blocking occurs when institutions are weak rather than strong "[ 6 ], when there is a decrease in the number of the flock and blur the distinctive features of the various churches in doctrine. problem of Christian unity is more concerned about the priests and the laity are not explained by the desire of the clergy to reinforce their social status and influence to return to secular society.

special role in the development of Christianity endowed ecumenism in the early XX century. philosophers and theologians. The Archbishop of Canterbury, William Tempo noted that the ecumenical movement is, in a new and great phenomenon of our age, "and Russian philosopher Nikolai Berdyaev wrote that the success of the movement, provides for a new era in Christianity, a new and deep spirituality" [ 2 ].

So, the ecumenical movement raises the question of dialogue with other religions, but not about the truth or falsity of this or religion or their equality in the spiritual dimension. Interfaith relations are also sometimes called ecumenism, ecumenism rather wide (wider ecumenism). ,, Big ecumenism - says American researcher P. Dryer - understood as a formal motion, attracting Christians to dialogue with believers of other religions - Jews, Muslims, Buddhists, Hindus, Zoroastrians, Taoists, Confucians, Jains, Sikhs, Shintoists, tribal followers religions and new religious movements such, the Unification Church, etc. - A relatively new phenomenon "[ 2 ].

So, ecumenism can be understood as a movement for dialogue and rapprochement between Christians and followers of other religions. Those nine ecumenical considerations relating to Christianity, indicate the shape of relations between Christians and certain theological ontology installation of Christian churches and denominations. The Russian researcher of the history of religion in Sweden Chernyshev identified three structural levels of the ecumenical movement: 1) the confessional, which interact Christian churches, 2) the theological, on which different Christian doctrine, 3) daily, which interact with individual congregations and communities not only in the religious and spiritual, but also in the social sphere [ 2 ].

With Religions sight, ecumenism is the kind of inter-religious, inter-church relations, the characteristic feature of which is their focus on the convergence of Christians. Ecumenism as a religious phenomenon is a logical consequence of the religious and social processes of XIX-XX centuries. Among the trends within Christianity that influenced the emergence of ecumenism were: the emergence of national non-denominational and interdenominational organizations and associations in the missionary field, Christian co-operation in Africa and Asia not only evangelization, but also in the public sphere; pozadenominatsiynih emergence of international and religious organizations. These trends are due to the unification of internal and external factors. By internal understand the laws of development of religion. Ecumenism, from this point of view, be regarded as the ultimate attempt to merge the different faiths that, according to K. Thiele, is a necessary condition for the development of any religion, or as a spiritual movement that will develop only a certain element of Christian faith [ 10 ]. The external factors understand the socio-cultural conditions. Among them, the development of technologies that, on the one hand, broke the social and cultural isolation, and on the other - the impact on the growth of social and cultural homogeneity of the association within society, as well as secularization, which has led to a crisis of faith-based organizations and the emergence of religious pluralism.

Characteristic feature of ecumenical relations is their focus on the convergence of Christians. However, the single event for interaction between representatives of the two churches may have no relationship to the problem of Christian unity. For example, mutual congratulations with the Patriarchs of Constantinople popes at Christmas and Easter themselves are acts of common courtesy, but in the context of other documents from the collection Tomos Agapis become an important element of ecumenical relations between the two churches. Also missionary cooperation remains an important component of ecumenical relations. Look at all of Western sociologists did not significantly differ from that of the Soviet researchers. The growth of secularization, the crisis of the churches, the development of technology - this is the basic list of factors that contributed to the emergence of ecumenism. Ecumenism - writes V. Garaja - is a symptom of a deep crisis of religion in our time, a kind of defensive reaction to the devastating for her traditional forms of trends in contemporary social life "[ 10 ].

Versatile study of ecumenism will not only better understand modern Christianity and predict its future path of development, but also on the basis of his understanding inter-religious dialogue, which largely determine the future of the world community. Thus, ecumenism is not a uniform phenomenon, because the change in the course of its development, and has a regional dimension. Ecumenism does not only lead to the evolution of the relationship between churches and denominations - from self-coexistence, competition in the market of spiritual services to mutual recognition, ownership and associations, but also the evolving in interaction with the secular world and the Christian churches.

Conclusion

Odvodya up the work done, we can say that this objective is achieved by gradual disclosure of these research problems. Thus it is possible to draw the following conclusions:

  1. Term "ecumenism" and "ecumenical movement" are not identical. The term "ecumenism" is broader in scope, that is, the volume includes the term "ecumenical movement." Thus, ecumenism is, first, the movement of Christians, who plays for their rapprochement and unity, and secondly, ecumenism is the direction of theology, which considers the problem of Christian unity.

  2. Emergence of ecumenism as a common Christian tendency to unite should be associated with objective internal and external factors. Ecumenism is a logical step in the development of Christianity, or will lead to the merging of different denominational Christian denominations, will make this a coherent religion or develop only the elements of the Christian faith. In both cases, ecumenism is a determinant of the development of Christianity. External factors of ecumenism is a socio-cultural and religious processes in XIX-XX centuries., Scientific and technical progress, in particular the development of technologies that led to the unification of life and standard of living of the world cultural convergence and growth of social homogeneity. Ecumenism also appears necessary integrating force within Christianity, opposing the process of secularization, and then the relationship secularization-ecumenism defined as interference.
  3. Based on the fact that ecumenism is a kind of inter-religious and inter-church relations, you should use a new concept - "ecumenical relations." The term "ecumenical relations" is narrower in scope than the concept of "inter-faith relations" and "inter-church relations," and determines the direction of rapprochement and unity of Christians. Forms of ecumenical relations is cooperation and ecumenical dialogue, which lies at the heart of tolerance. As the ecumenical relationships occur not only in the religious, but also in the secular sphere, then, theological point of view, they are not always religious relations. Ecumenical dialogue is conducted with a clear religious positions. The purpose of ecumenical dialogue as a form of ecumenical relations is to achieve Christian unity. The goals of the ecumenical ecumenism phenomenon in modern Christianity: philosophical - religious studies analysis of the dialogue may be: 1) familiarity with other churches or denominations 2) the search for common and distinctive elements in doctrine, 3) overcoming the doctrinal differences.
  4. Confessional position on the issue of Christian unity is based on the theological doctrine of the Church - ecclesiology. There are three approaches to the problem is the foundation for the two Protestant ecclesiology, and another is based on Catholic-Orthodox teaching about the Church. On the basis of the Protestant doctrine of the visible and the invisible church, the modern Protestant theologians have concluded that the unity between the Christian churches and denominations already exists, but because the purpose of ecumenism is the only identification and harmonization of this unity. The second approach is typical for the whole Protestant majority and submitted to the joint documents of the World Council of Churches. Its essence - for Christian unity must consent to the fundamental questions of faith and the sacraments. For unity is not mandatory association of churches, but they must be in communion and mutual recognition of the sacraments of baptism and the Eucharist, priests and laity. The third approach is based on ecclesiastical position, shared by both Catholics and Orthodox: Christian unity is possible only in the bosom of the one holy catholic apostolic church. Unity in the Church of Christ is only possible in the case of a common confession of faith and of the seven sacraments. Also important is the presence of the episcopate and its continuity with the early church, stay in communion with the bishops of other churches. Crucial for the recognition of Orthodox teaching of the Seven Ecumenical Councils, for Catholics - twenty-one Ecumenical Council and the rule of the Pope.

Further studies focused on the following aspects:

  1. Qualitative improvement of the proposed approach to the unification of the synthesis of Moore automata, its complement and expand.
  2. Delimitation of the effectiveness of different variants of the basic stages of a unified process for the synthesis of Moore automata.
  3. Adaptation of known methods of constructing the logic of Moore automata to the base FPGA.
  4. Develop cross-platform functionality and computer-aided design of Moore automata (CAD) software that implements the proposed unified process synthesis.
  5. development of ecumenism has led to the fact that the relationship between the Christian churches and denominations are built around not dogmatic and ethical and axiological issues differentiating value to the religious and the secular, conservative and liberal.

This master's work is not completed yet. Final completion: December 2012. The full text of the work and materials on the topic can be obtained from the author or his head after this date.

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